Hexagram 1 · 乾为天

乾。元，亨，利，贞。

象曰：天行健，君子以自强不息。
《象辞》说：天道刚健，运行不已。君子观此卦象，从而以天为法，自强不息。

乾卦：大吉大利，吉利的贞卜。
《断易天机》解：乾象征天，六阳爻构成乾卦，为《易经》六十四卦之首。纯阳刚建，其性刚强，其行劲健，大通而至正，兆示大通而有利，但须行正道，方可永远亨通。

北宋易学家邵雍解
刚健旺盛，发育之功；完事顺利，谨防太强。
得此卦者，天行刚健，自强不息，名利双收之象，宜把握机会，争取成果。女人得此卦则有过于刚直之嫌。

台湾国学大儒傅佩荣解
时运：临事刚健，自强不息。
财运：施比受有福，不利买而利卖。
家宅：积善有余庆；女子过刚宜慎重。
身体：保健有恒。

这个卦是同卦（下乾上乾）相叠。象征天，喻龙（德才的君子），又象征纯粹的阳和健，表明兴盛强健。乾卦是根据万物变通的道理，以“元、亨、利、贞”为卦辞，表示吉祥如意，教导人遵守天道的德行。
大象：天行刚健，自强不息。
运势：飞龙在天，名利双收之象，宜把握机会，争取成果。
事业：大吉大利，万事如意，心想事成，自有天佑，春风得意，事业如日中天。但阳气已达顶点，盛极必衰，务须提高警惕，小心谨慎。力戒骄傲，冷静处世，心境平和，如是则能充分发挥才智，保证事业成功。
经商：十分顺利，有发展向上的大好机会。但切勿操之过急，宜冷静分析形势，把握时机，坚持商业道德，冷静对待中途出现的困难，定会有满意的结果。
求名：潜在能力尚未充分发挥，只要进一步努力，克服骄傲自满情绪，进业修德，以渊博学识和高尚品质，成君子之名。
婚恋：阳盛阴衰，但刚柔可相济，形成美满结果。女性温柔者更佳。
决策：可成就大的事业。坚持此卦的刚健、正直、公允的实质，修养德行，积累知识，坚定信念，自强不息，必能克服困难，消除灾难。

乾卦所包含的范围是：凡是积极向上的、刚健有力的、权威的、圆形的、男性长辈、珍贵的、富有的、寒冷的、坚硬易碎的、在上的等事物，都归于乾卦。六十四卦中乾用来象征天、阳、日、君、父、夫、圆、玉、金、冰、寒、马、赤色、快速、快车、不知疲倦等。
乾与人体对应的部位是：头、首、胸部、大肠、肺、右足、右下腹、精液、男性生殖器等。
六十四卦之中的乾，是两个乾卦同卦相叠而成，象征天，用龙来喻指有德才的君子，又象征纯粹的阳和健，表明兴盛强健。乾卦是根据万物变通的道理，喻示吉祥如意，教导人们顺天道而行。
乾卦是六十四卦中的第一卦，《序卦》讲述了六十四卦的排列次序，其指出：“有天地，然后万物生焉。”意思是以乾卦为天，以坤卦为地。有天地才能化生万物。乾代表阳刚劲健的主动力，坤则是承受力，两者相摩相荡而变化生出万物。
《象》中这样解释乾卦：天行健，君子以自强不息。这里指出：天道运行周而复始，永无止息，谁也不能阻挡，君子应效法天道，自立自强，不停地奋斗下去。
乾卦属于上上卦。《象》中这样来断此卦：困龙得水好运交，不由喜气上眉梢，一切谋望皆如意，向后时运渐渐高。

01.乾为天(䷀)-高岛易断
“乾”字本作
，即此卦三奇，一连纯阳，圆满之形也，后假作三数字。左旁从
，中日，上下象其光线，即太阳放光彩之象。乾之性，在人则气力圆满，刚健之义也。《说卦传》曰：“乾健也。”天之性至刚，其德至健，其体圆满盈实，其运动强进而无有间断，故以此卦此字充之。
  乾： 元亨利贞。
此五字文王所系，谓之《彖》辞。《乾》之为天，上文既述之，在人则君也，父也，夫也。盖天包地，君抚民，父育子，夫帅妻，其理一也。“元亨利贞”四者，乾之德也。乾秉纯阳之性，而兼此四德，故其为气也，充满宇宙，无瞬息之间，是即健而无息之谓也。人能法乾之健，自然气力充实，俯仰无愧，孟子所谓浩然之气，“至大至刚，配义与道，无是馁也”。此即被天命德之圣人也。
“元”者始也，大也，仁也，不朽不坏，天地之大德，所以生万物也。元字从二从人，仁字天字亦然，盖在天为元，在人为仁，犹仁者推爱己之心以及于人也。
▲　甲骨文元
“亨”者通也。物始生而成之义也。在人为礼，人之处世，以礼让为贵，便可使人生爱好之情，即与仁之博爱同。
“利”者宜也，吉也，万物发达而遂其生也。在人为义，见利思义。利与义若相反，而实足以相成，以义为利，利即义也。义字从羊从我，我牧羊而衣其毛，食其肉，是自食其力，不慕夫外也。“义”者宜也，利之得其正也。利字，《说文》云“从刀从和”，和然后利，字本从和省文，古曰“利者义之和也”。
▲　甲骨文利
“贞”者正也，兼贞正、贞常、贞固之义。在人为智，盖内有神明在抱之姿，外有坚贞不拔之操，斯有守有为，自得保其终也。故曰“贞固足以干事”。
▲　甲骨文贞
盖“元亨”，物之始通也，言其时则自春而夏，言其日则自旦而昼，在人则自幼而壮，在草木则自萌芽而至繁盛也；“利贞”，物之成而又复其本也，言其时则自秋而冬，言其日则自映而夕，在人则自壮而耋，在草木则自实而陨也。为人君者，以乾天为法，故御天下之道，莫大于仁育万物，君能体仁，则天下莫不被其德。《文言传》曰：“君子体仁，足以长人。”且此卦爻象，亦非专止君上，下至匹夫匹妇，为父为夫者，其卦象、卦义、卦用亦复相同，宜推类而扩充之。“元亨”二字，专就乾之全体德性上说，“利贞”二字，更含圣人教诫之旨。何则？“贞”者正也，“利”者宜也，是贵行其所宜，守其所正也。以人事推之，必有其刚健进取之性，然自恃其勇毅果敢，或将侮人之弱，凌人之柔，欺人之愚，是自陷于过失也。惟贞正而可以克其终也，因深警之曰“利贞”。
《 彖传》曰：大哉乾元，万物资始，乃统天。云行雨施，品物流形。大明终始，六位时成，时乘六龙以御天。乾道变化，各正性命，保合太和，乃利贞。首出庶物，万国咸宁。
六十四卦，始于《乾》，终于《未济》。《未济》之卦，《离》火之性上升，坎水之性下降，为水火不相交之象。刚柔失位，事犹未成，故曰《未济》。夫《未济》非不济也，有待而济也。六十四卦，循环不已，是未济之终，即复而为乾天之始。乾为日，阳光所照，万物发育，故 坤舆得其照临而水气蒸发，腾而为云，降而为雨，寒暑燥湿，四时循环而无须臾之间。精气凝结，万物流形，是皆始于乾元一气之功德。故孔子赞之曰：“大哉乾元，万物资始，乃统天。云行雨施，品物流形。”“乾元”者，包括阴阳之称也。凡物必有始，又必有终，今以六爻之位示其理，则初爻生也，始也，上爻死也，终也。各由其物之性，而不误其时命，谓之“大明终始，六位时成”。夫资始万物者，乾元之功，而乾元亦不自以为功，必使雷、风、水、火、山、泽六子相辅而成，六子亦能承袭天意，以行天之所欲为，而不违其道。天以父道而御六子，谓之“时乘六龙以御天”。乾坤与六子协心，以行变化之道，其间功用无穷，而分量有定。乾坤六子，各全其命，生生变化，谓之“乾道变化，各正性命”。八卦协心，以能保合此造化，谓之“保合太和”。“乃利贞”者，谓日月星辰与四时事物之消长，各不愆其运转，不违其次序，得保此元气之常存，是以利且贞也。圣人体天立极，以一人而统理万机，是曰“首出庶物”。一时庶物沐圣人之化，又得发育繁殖，各有其所，书曰“黎民于变时雍”，万邦协和，即此可见。圣功王道，乾元一德包括尽之矣。
此《 彖传》自“大哉”以至“统天”，专说乾天纯阳之德体；自“云行”以至“流形”，专说天地阴阳和合交感之妙用；自“乾道”以至“性命”，专说阴阳变化之功德；至“保合太和”，扩充之于人道，始见教诫劝化之本领，于是三才之大义具备。盖人效法夫天，天之为道，以公明正大为主，则为人君、为人父、为人夫之道，亦宜以公明正大也。
此卦纯阳在上，自有君临万邦之象。圣天子体乾出治，布化宣猷，登进贤良，授之以职，又仰其德如龙者，崇以师傅，参与庶政，如汤之于伊尹，文王之于太公，一时庶职咸熙，风流令行，所谓“保合太和”。君令而臣行，上倡而下和，君臣合德，上下通志。盖君子秉纯阳之德，适当休明之全，虽有不善人，伏于里卦之 坤，不敢复露头角，是以四海靖宁，国家安康，万民咸沐浴于深仁厚泽之中，无一天不得其所；于是品物丰饶，国富民裕，兵强食足，兆民输爱国之忱，四国动会归之化，熙熙皞皞，共乐泰平，是乾之时也。
溯昔仁德天皇亲察下民之疾苦，敕百官曰：“夫天子犹太阳之照临下土，发育万物，宜代天而布化。天子为天之子，而敬承上天之志，以施行之于下民者也，故朕视众庶犹子，众庶视朕犹父也。今朕尊为天子，万福无极，众庶有或未得其所者，若鳏寡孤独，穷而无告，或孝子而待父母之疾，不得医药，或遭逢水火二难，而不能抚育妻子，或罹疾病，不得药饵，朕岂忍晏然漠视哉！凡而百官，是朕众子中最年长而有德者也，其怜恤子弟，固当与朕同心。今后三年，除天下租税，救万民之疾苦，尔百官其共体此意，所谓一夫不获是予辜。朕实不胜饥渴之忧，愿汝等三年之内，与朕同此艰苦，以实行救荒之政。”百官谨而奉命，皆感戴君恩之厚，于是世风一变，上自权贵，下至贱民，济贫恤穷之风盛行，有余财者，赈济穷民，贷土田者，不收田租，贷家屋者，不征家税，惟以博爱为荣誉。是以兆民无不蒙王泽者，如大旱之得甘雨。迨三年之后，天皇登楼，远见炊烟之飏，欣然则咏《高屋》之御制。迄今追诵敕文，讽咏歌谣，无不感怀圣德也。
盖乘乾御宇之世，风同道一，明良相庆，无复所间；然气运迭更，极盛必衰，或潜龙而不用，或亢龙而有悔，运会之升降，阴阳消长之理，古今同然。故君子之处世，辨六爻之时，玩其辞，即可知天命之向背。凡人筮得此卦，法太阳之循环而不暂息，一切动静之为，要皆奉乾以为法。其宏量卓识，以见龙飞腾得力，正可进而有为之时。然气运之通塞进退各有其宜，初爻虽见其才德如龙，而时机未会，未可进而当事也。二爻可进之时既来，而应以九五，二五各以阳德应之，犹非阴阳相亲也。三爻更近上位而在下，拮据黾勉，颇劳思虑。至四爻，则五爻之盛运将来，察上下之情，审进退之机，待时而动，尚未决也。五爻得盛大之气运，百绩考成，正乘时得位之际也。上爻以乾之气运既过，要宜速退而无悔。九二之“利见大人”，由初九确乎不拔之志操；九三之无咎；由九二之谨慎不伐；九四之无咎，由九三之乾乾惕若；九五之“利见大人”，由九四之能疑能审。故积功累行在于人，而成德达才在于天。至九五，则潜龙之精神既竭，忧疑之念虑全消，无思无为，惟有“同声相应，同气相求”之乐而已，则亢龙之悔，不必待至上九而后知也。是所谓理之不可违，数之不可逃，几之不可不预者也。
《大象》曰：天行健，君子以自强不息。
“天行健”，一言以断定乾天全卦之德。行者运也，讲也，为也，往也，道也；谓天道运行，犹如太阳日日运行，循环不息，无一刻之停止也。君子体天行之刚健，天理浑然，无一毫人欲之间，自强不息，自足当天下万般之事业。然此自强者，亦非暴戾猛进而不知止，妄用健强之谓也。玩索“潜龙”、“亢龙”及用九“无首”之辞，而可知其义也。
【占】　得此卦者，要临事刚健，自强不息，犹天行也。又要包括“ 元亨利贞”之四德。乾有施德而不计利之意。
○　女子：筮得此卦，以阴居阳，有刚强过中之嫌。宜慎重也。
○　天候：二三四五之中，变则必晴也。
○　买卖：不利买而利卖也。
○　祸福：谓积善余庆，积不善余殃，恐有不在当代而在后裔也。
○　常人：有高其身而不知鄙事之虞。
○　贤者：有知天命而独行是道，恐群阴潜伏，有群小构谗之惧。

Judgment
Legge: The Dynamic represents what is great and originating, penetrating, advantageous, correct and firm.
Wilhelm/Baynes: The Creative works sublime success, furthering through perseverance.
Blofeld: The Creative Principle. Sublime Success! Persistence in a righteous course brings reward.
Liu: The Creative brings great success, benefiting all through perseverance.
Ritsema/Karcher: Force: Spring Growing Harvesting Trial. [This hexagram describes your situation in terms of the primal spirit power that both creates and destroys. It emphasizes that dynamic, unwearied persisting, the action of Force, is the adequate way to handle it. To be in accord with the time, you are told to: persist!]
Shaughnessy: The Key: Primary reception; beneficial to determine.
Cleary(1): Heaven creates, develops, brings about fruition and consummation.
Cleary(1): The creative is successful; this is beneficial if correct.
Wu: The Originator is primordial, pervasive, prosperous and persevering.
The Image
Legge: Heaven, in its motion, gives the idea of strength. The superior man, in accordance with this, nerves himself to ceaseless activity.
Wilhelm/Baynes: The movement of heaven is full of power. Thus the superior man makes himself strong and untiring.

Blofeld: This hexagram symbolizes the power of the celestial forces in motion, wherewith the Superior Man labors unceasingly to strengthen his own character.
Liu: Heaven moves powerfully; the superior man strengthens himself unceasingly.
Ritsema/Karcher: Heaven moves persistingly. A Chun tzu uses originating strength not to pause.
Cleary(1): The activity of heaven is powerful; superior people thereby strengthen themselves ceaselessly.
Wu: Heaven moves in full strength. Thus the jun zi strives ceaselessly to be selfreliant.
COMMENTARY
Confucius/Legge: All things owe their inception to the vast and originating power of The Dynamic. It contains all the meaning of the word: Heaven. Clouds move, rain falls, and the myriad things appear in their created forms. The sages comprehend the link between the end and the beginning. They understand how the changes of the six lines of the hexagram are accomplished, each in its season, and with this knowledge they ascend toward Heaven as though mounted on six dragons. The intent of The Dynamic is to transform everything so that it reflects its correct nature as originally conceived by the mind of Heaven. Thereafter, this great harmony is preserved in union and firm correctness. The sage appears aloft, high above all things, and the myriad states are harmoniously united.
Legge: For the Chinese, the dragon has been from the earliest times a symbol of dignity, wisdom, sovereignty and sagehood. It is the symbol of the superior man, and especially the "great man," exhibiting all the virtues and attributes of Heaven. Although the dragon's home is in the water, it can disport itself on land, and also fly through the air. The sage rules in the world of men as Heaven rules nature. He sees the connection between the end and the beginning as the law of cause and effect in the operations of nature and human affairs. The various steps in that course are symbolized by the lines of the hexagram, and the ideal sage, conducting his ideal government, is represented as driving through the sky in a carriage drawn by six dragons.
NOTES AND PARAPHRASES
Judgment: The Dynamic is the life force itself.

The Superior Man tirelessly furthers the Great Work of Transformation. The image of a dragon appears in every line of this hexagram, except the third. Like most symbols, the dragon has both a positive and a negative aspect. In Western myth, it is usually an adversary which the hero must conquer before he can obtain a treasure or often, a captive maiden. The Chinese, on the other hand, regard the dragon positively. Blofeld comments: In China, the dragon has always been regarded as a highly admirable creature of celestial origin. Dragons provide rain; make rivers run and rule the ocean. The European dragon is clearly of another species. This seeming anomaly may say more about how east and west perceive the forces of nature, rather than refer to any true differences in the forces perceived. Wilhelm compares the dragon to the electrical energy within a
thunderstorm -- as lightning it can destroy us, but in the form of electricity it can be harnessed to do useful work. A dragon is nothing if not a huge serpent, and this suggests the idea of the "serpent power," or Kundalini energy which when aroused in the human body has been likened to a sudden jolt of electricity running up from the base of the spine to the top of the head. The Kundalini force
is equated in turn with sexual energy -- dynamic power which ensures the continuance of all but the most primitive of living organisms. Without the powerful energy of sexuality, life as we know it could not exist. When the dragon remains unconquered in the cave-like depths of the unconscious, the life force autonomously rules our lives and we become passive vehicles for random desires and appetites. This "electricity" will flow wherever it finds a circuit of least resistance, and under these conditions an individual's life is largely "created" by chance and circumstance. When one begins the Work, the task of Individuation, one assumes the role of the hero or warrior, who does battle with the dragon in order to bring it under his will. This is a great struggle, and success is not guaranteed, but if one is able to control the primordial power of the life force, the treasure (or the maiden, which in the male psyche amounts to the same thing), is obtained. This is tantamount to attaining a higher level of
consciousness -- in its highest form it constitutes "enlightenment." The symbolism of all of the hexagrams works on many different levels, and this is especially true of the first two, which must be studied together for a full comprehension of each. (Kabbalists, for example, will recognize in these two figures the same forces found in Chokmah and Binah on the Tree of Life.) For the purposes of this comparison it must be noted that the first hexagram symbolizes Heaven, and the second symbolizes Earth: Force and Form. (As consciousness is to the body it inhabits, so Force is to Form and Heaven to Earth.) Form is magnetic, or "negative" in polarity, and Force is dynamic, or "positive."

In esoteric symbolism "Heaven" does not mean the universe above us -- it means the consciousness within us. This polarity is also reflected in the
relationship between the ego and the Self -- in a properly regulated psyche, the ego is always magnetic to the dynamic Self. There is an invisible universe within the visible one, a world of causes within the world of effects. There is force within matter, and the two are one, and are dependent for their existence on a third, which is the mysterious cause of their existence. There is a world of soul within a world of matter, and the two are one, and caused by the world of spirit.
F. Hartmann -- Paracelsus: Life and Prophecies
SUGGESTIONS FOR MEDITATION
To get a fuller grasp of the numinously beautiful structure of the I Ching and the transcendent reality which it reflects, one should meditate on each of the
hexagrams as often as possible -- one can never exhaust their meaning. The first two hexagrams (because they are the "cosmic parents" of all the others), are especially rich in their associations. Here are a few suggestions for meditation:
1. Compare and contrast the general ideas in the first three hexagrams, noting how the third is a logical progression of the first two.
2. The Confucian commentary on The Dynamic is particularly rich in
meaning. Read it over and over again -- it contains the principles of the Work as outlined in more detail in the other hexagrams. Compare the sixth sentence with the ideas in hexagram number twenty, Contemplation.
3. Compare the first two hexagrams with hexagram number eleven, Harmony, and number twelve, Divorcement, noting the implications of the symbolism in terms of the proper management of the Work.

“乾三连”，也即乾卦三爻皆为阳爻，纯阳、全阳之卦，阳刚意象。乾卦为天，为天、为强、为高大、为宽广、为尊贵、运动不止、为明亮、为纯净、为健全等。乾卦之德为刚键，表示天体运行不息，春夏秋冬更替不止，任何力量都难以改变其规律性，故刚强而键全，其规律性渗透到各个层面。

乾为圆满：圆而不缺，周而复始，小则原点，中则圆圈，大则圆球；充实盈满。
乾为开始：乾卦为自然规律，故为起始点、出发点。（注释：乾为始坤为终）
乾为健行：“天行健”，自强不息。
乾为纯粹：纯净专一，绝无掺杂。
乾为精华：精气为物，荟萃精华。
乾为正直：不偏不移、坚恒中正。
乾为广大：天之大，无可比。
乾为命令：生命不息，令行禁止。
乾为神灵：阴阳不测之谓神。
乾为变化：天道变化无穷尽，“化雨裁之谓之变”。
乾为锐进：天体运行，无所阻抗。
乾为强盛：阳中之阳，强中之强。
乾为滋长：阳长阴消。
乾为高上：天高而上。
乾为大道：规律、规范。
乾为真诚：本质，正确、自然的。
乾为善良：天之本，“元者，善之长也”。
乾为嘉美：天道亨通，无处不起作用。“亨者，嘉之会也”。
乾为中和：“中庸”之中，核心。
乾为“无常”：“仁、义、礼、智、信”乃天之五德。
乾为元亨利贞：元亨利贞，乃春夏秋冬也，周而复始，循环不止；元，始也，本源、根本，为仁德，亨，通达，生长发展，为礼德，利，“宜也”，为义德，贞，贞固，即“正也”，为智德。
乾为幸福：天赋恩惠，万物皆得。
乾为喜悦：天赋恩惠，得之皆喜。
乾为富有：天道规律无所不赋、无所不包。
乾为强暴：天灾强大，暴乱世间。
乾为残酷：天力无比，毫不容赦。
乾为傲慢：君尊统治、高傲自慢。
其他象意：乾卦为向上、老成、活动、积极、迈进、决断、威严、有功、振奋、统一、统帅、坚固、发光、激烈、扩大、任性、惩罚、愤怒、侵略、制裁、强制、冷酷、过倍、轻视、压抑、灾害、专横、专制、独善、独霸、死亡。乾卦表现为圆的、充实的、坚硬的、完美无缺的、大广的、心冷的、光泽的、高的、相连的、古老的、精致的、高级高档的、神气活现的、趾高气扬的、转圈的、大亦色的、金黄色的、刚性的、旧的、荷刻的、盛大的。
乾为敬畏，为威严，为刚坚，为道德，为盛德，为品行，为性情（即乾元），为精神，为诚信，为善良，为扬善，为积善，为仁爱，为易（变），为忿恨，为生（生活、生命），为庆祥，为天休（天赐福佑），为嘉美，为福禄，为高扬，为宗族，为乐善好施，为深谋远虑。

从人物类象而言：一般从全社会讲，代表上层人物及有领导地位的尊贵之人；如果失势，则为下贱之辈。从局部单位讲，为核心及起决定作用的人物。从家族讲，为长辈及老人。故有乾为：君王、圣人、英雄、统治者、独裁者、掌权者、管钱者、总统、首相、使节、议员、委员长、校长、代表、元老、厂长、经理、董事长、书记、主席、会长、名人、专家、官吏、军官、律师、银行家、一把手、祖父、父亲、家长、中心人物、专横者、傲慢者、后台人物、旅（行）人、恶人、过于自信者、乞丐、下人、僵尸、神仙。
从身体类象而言：乾为头、首、胸部、大肠、肺、骨、右足、右下腹、精液、男生殖器、身体强健、体质寒凉、骨瘦之人。
从动物类象而言：乾为龙、虎、马、大象、狮、天鹅。
从器物类象而言：乾为金玉珠宝、玛瑙、宝物宝器、首饰、帽子、高档衣物、高档用品、金钱、钟表、镜子、眼镜、古董（古老的）、旧物（陈旧的）、文物、神物、供神用具、高级车辆、高级火车、动力火车、高级飞机、高档门、道门（修道的门，道门深远，传承不易）、小米、木果、瓜（西瓜或者冬瓜类圆形状）、珍味、马肉、多骨、肝肺、干肉、腊肉、诸物之首、圆物、辛辣之物、变形金属制品、甲兵、圭臬、卜筮（蓍）。
从场所类象而言：乾为圣地、寺院、神殿、佛堂、教堂、皇宫、宫殿、高级住宅（别墅）、大会堂（会议中心）、京城都市、博物馆、名胜古迹、院、宫殿、政府饥构、机关大院、环形体商场、教学楼、广场、车站、高楼、公共厕所、弯曲的大道、郊野、远处、古建筑、河海、山陵、大川。
从天象类象而言：乾为晴、冰、雹、霰、寒、凉、太阳。
从时间类象而言：立冬、秋冬交节之季，农历九月、十月，庚辛戌亥年月日时；下午19：00-23:00，共四小时；每月十五月圆时。
从方位类象而言：西北（后天八卦）、正南（先天八卦）。
从数字类象而言：乾为0（0是圆的，常常在断应期时候使用）、一（先天数）、六（后天数）、四（五行数）、九（五行数）、百、岁（年，周天一周）、天（一天24小时）。
从干支类象而言：乾为金，十干为庚辛（金），纳甲为甲壬；十二支为戍亥。
从味道类象而言：辛辣。
从色彩类象而言：大赤、金黄、白色、黑色。
从疾病类象而言：头面疾病、胸肺部疾病、筋骨病、上焦疾、硬化性疾病、老病、旧病、伤寒之病、变化异常之病、急性暴病、节肠疾病、便闭壅结。

初九。潜龙勿用。
初九：潜藏的龙，无法施展。
象曰：潜龙勿用，阳在下也。
《象辞》说：潜藏的龙，无法施展，因为初九阳爻处在一卦的下位，所以压抑难伸。

北宋易学家邵雍解
平：得此爻者，宜沉稳待机，若一动作即生灾疾，谋事不利，谨防小人。做官的会有阻力。经商的会有阻滞。女命则兴家业，孕生子。

台湾国学大儒傅佩荣解
时运：培养实力，等待机会。
财运：宜守不宜攻。
家宅：娶妻小心。
身体：保养为宜。

初九爻动变得周易第44卦：天风姤。这个卦是异卦（下巽上乾）相叠。乾为天，巽为风。天下有风，吹遍大地，阴阳交合，万物茂盛。姤（gǒu）卦与夬卦相反，互为“综卦”。姤即媾，阴阳相遇。但五阳一阴，不能长久相处。

身居下位，时机还没有成熟，所以应当像潜藏的龙一样不要施展你的才干。
“初九”是本爻的序位。我们前面说过，六爻由下而上的位序是初、二、三、四、五、上。阳爻用“九”来表示，阴爻用“六”来表示。初九就是指位序最下的阳爻。
初九：潜龙勿用。的意思是：龙潜伏着，不要有所作为。
从卦象上看，初九属于阳爻居于刚位，属于得位。而九二的位置也是阳爻，位于初九之上，两爻同性相斥，属于敌比关系。初九虽然不甘居下，但是被九二所压制，刚健的阳气被埋在了地下。初九纵然有再高的才能，位置低，即使不服气，也要学会隐忍。
潜伏在水中的巨龙，发挥不出作用，是因为地位低下。这个卦象隐喻事物在发展之初，虽然有发展的势头，但是比较弱小，所以应该小心谨慎，不可轻动。

初九：潜龙勿用。
《象传》曰：潜龙勿用，阳在下也。
初九以阳居阳。龙之为物，神灵不测，能大能小，能飞能潜，应时而变化者也。爻之取象于龙者，以喻人具灵明之德，变通之才也。“潜龙勿用”四字，周公所系，谓之爻辞，以下仿之。“潜”者隐伏之称，此爻在纯乾之时而居最下，未得遽用，犹龙之时运未来，而隐伏于深渊也，故谓之“潜龙勿用”。占得此爻者，以不得其时，虽有才德，未可进用也。然龙之潜，非终于潜者也；“勿用”者，非竟不用也。龙有神灵之作用，不得其时，蛰而不腾，潜而不现，寂然以养其心神，君子亦待时而动，善成其用。当此勿用之时，晦其才，韬其德，不干进而取祸，亦不迟疑而失机，乐天知命，俨如神龙之蛰而待伸也。盖天地之气有升降，君子之道有行藏，孔子曰“舍之则藏”，正得此卦之旨也。若以小事筮得此卦，宜用妇人而成事，盖以此爻变则为《姤》，《姤》以“女壮”故也。
【占】　问战征：乾为武人，有战征之象。初爻阳气始动于黄泉，犹是潜伏，故曰“潜龙”。在军事，为威令初发，大军未集，宜按兵以待也。吉。
○　问营商：龙而潜，曰“勿用”，虽是一种好贸 易，只可株守，未可骤动也。
○　问功名：龙本飞腾发达之物，初爻曰潜，是未得风云之会也。故曰位在下也。
○　问婚姻：《乾》初变《姤》，《姤》曰“女壮，勿用娶女，”是宜戒之。
○　问家宅：按震为龙，震在东方，是宅之东，必有渊水，闭塞不济，宜修凿之。
○　问六甲：生男。
【例】　明治二十二年，某贵显占气运，筮得《乾》之《姤》。
断曰：《乾》者纯阳之卦，具“元亨得贞”之四德，刚健笃实，而六位不失其时，升降无常，随时应用。处则为潜龙，出则乘飞龙，静则专，动则直。初九曰“潜龙勿用”，盖以阳居阳，其位伏而在下，虽有龙德，未逢飞跃之会，宜法藏勿用。《文言传》赞之曰：“龙德而隐者也，不易乎世，不成乎名，遁世无闷，乐则行之，忧则违之，确乎其不可拔，潜龙也。”又曰：“潜之为言也，隐而未见，行而未成，是以君子弗用也。”今君占得此卦此爻，夫君当维新之始，以武功有勋劳，现升陆军中将之职，且精儒释二典，所谓学究天人，道兼文武，识见之高朗，学问之深奥，可谓当世无比者也。今当退而不用，正龙德法伏之时，以君才兼文武，仿诸葛卧龙，是有握乾旋 坤之略，但恐阳刚独用，未免意气凌人，议论率直，以臻疑谤交集，不容于朝。然此卦所谓“勿用”者，非终不用也。以龙之象，失时则潜，得时即飞。君当韬光匿彩，“遁世无闷”，以待其时之来也。此爻变则为《巽》，《巽》者风也，顺也，入也，俚谚曰“入人之气”即是也。君能以刚方而济以巽顺，使人有坐我春风之想，则上下悦服，而望闻日隆，自得飞龙上升之象。虽今年之气运未亨，至明年，爻进九二，恰值“见龙在田，利见大人”之时，腾达变化，德泽普施，可拭目俟之。

Line-1
Legge: In the first line, dynamic, we see its subject as the dragon lying hid in the deep. It is not the time for active doing.
Wilhelm/Baynes: Hidden dragon. Do not act.
Blofeld: The concealed dragon refrains from action.
Liu: The hibernating dragon does not act.
Ritsema/Karcher: Immersed dragon, no availing-of.
Shaughnessy: Submersed dragon; do not use.

Cleary(1): Hidden dragon: Do not use it.
Cleary(2): The hidden dragon is not to be employed.
Wu: The dragon lying submerged is not to be used.
COMMENTARY
Confucius/Legge: This appears from the dynamic and undivided line being in the lowest place. Wilhelm/Baynes: For the light-giving force is still below.
Blofeld: The life- sustaining force is still submerged. Ritsema/ Karcher:
Yang located below indeed. Wu: Because the yang is in the lowest position.
The Master said: "There he is, with the powers of the dragon, and yet lying hid. The world cannot influence him, for he does not pander to its approval. He lives withdrawn from the world without regret, and its disapproval doesn’t bother him. He rejoices in this opportunity to further his work, but if circumstances do not favor this he can as easily retire. He cannot be separated from the source of his being. This is the dragon lying hid."
Miscellaneous notes: The position is too low. The dynamic power is stored up and hidden. This is the originating power which is the source of life and growth. The actions of the superior man demonstrate his virtue every day, but when concealment is required he restrains the full expression of his work and takes no action.
Legge: The dragon can be the symbol of the superior man, or the great man -the sage on the throne.
NOTES AND PARAPHRASES
Siu: At the outset, the man is unknown, like a dragon lying hidden. The occasion is not yet ripe for his appearance. He is not moved by public opinion and the desire for fame. He bides his time in self-confidence and silence.
Wing: The time is not ripe for action. You have all the Creative Power that you need to achieve your aim, but you must wait for the opportune moment. If necessary, you may direct activities from behind the scenes.
Editor: The image suggests the dragon in its cave. The forces of the unconscious psyche are hidden from conscious awareness and constitute a potential threat. To take action under such circumstances would at the very least be to risk an unpleasant or unmanageable confrontation with a superior force. Since this is the bottom line of the hexagram, the image reminds us of the serpent power, or Kundalini, lying coiled and asleep at the base of the spine. Those who have experienced the premature and uncontrolled release of this force have attested to

its extremely negative qualities -- both physical pain and acute psychological stress are commonly described. If this is the only changing line, the hexagram becomes number forty-four, Temptation, the corresponding line of which reads in part: "...If she moves in any direction, evil will appear." This reinforces the idea of taking no action whatsoever under the prevailing conditions, despite your possible temptation to do so. The unconscious is not a demoniacal monster, but a natural entity which, as far as moral sense, aesthetic taste, and intellectual judgment go, is completely neutral. It only becomes dangerous when our conscious attitude to it is hopelessly wrong. To the degree that we repress it, its danger increases.
Jung -- The Practice of Psychotherapy
A. There are concealed forces in the situation. Take no action when you are unaware of the hidden consequences.
B. Energy is gathering in the unconscious psyche. Leave it alone -- it will express itself when the time is ripe.

九二。见龙在田，利见大人。
九二：龙出现在大地上，有利于会见贵族王公。
象曰：见龙在田，德施普也。
《象辞》说：龙出现在大地上，喻指君子走出了压抑的低谷，正开始谋取能够广泛施予德泽的社会地位。

北宋易学家邵雍解
吉：得此爻者，会得到贵人的提拔。做官的会遇到明主，身居要职。读书人考试能获得佳绩。经商者获利。女命逢之，则又富又贵。

台湾国学大儒傅佩荣解
时运：得贵人之助，有发展机会。
财运：开始涨价，官方采购。
家宅：婚姻大吉。
身体：运动健身。

九二爻动变得周易第13卦：天火同人。这个卦是异卦（下离上乾）相叠，乾为天，为君；离为火，为臣民百姓，上天下火，火性上升，同于天，上下和同，同舟共济，人际关系和谐，天下大同。

龙出现在田野之上，有利于见到大人物来发展自己。
见：在这里有两种不同的理解，一种是出现的意思，一种是见到的意思。
本爻辞的意思是：龙出现在田野上，适宜见到大人。
从卦象上看，九二属于阳爻居于阴位，属于失位，但是位于下卦之中，居中。二为地之上，表示龙已经崭露头角，才华受到注意了，这时见到大人是有利的。因为这个时候虽然具备了一定的能力，但是还很有限，如果有遇到大人物，可以获得进一步的磨炼和栽培，另外若得到大人物的提携，会更加顺利。这个大人就是自己的贵人。最典铟的例子就是舜的经历，舜在耕田、捕负时，由于表现优秀，被尧所赏识，舜就是“利见大人”。
如果从人的一生来宥，这一阶段相当于25-35岁左右，表明经过一定时期的学习和积累，具备了一定的能力，到了渐露头角、一展身手的时候，这个时候，若是有贵人相助，会更有利于成功。

九二：见龙在田，利见大人。
《象传》曰：见龙在田，德施普也。
此爻阳处二位，故曰九二，阳气发现，有龙出渊，现于地上之义也。在圣人，潜不终潜，有屈而将伸之机。曰“在田”，盖有其德，而犹未居其位也。“大人”者，以其有人君之德，故称大人。此爻变则为《离》，《离》文明之象，卦变为《同人》，以文明之人而与人同，故曰“利见大人”。盖刚健者，性之德；文明者，学之成；中者居之宜；正者位之得。然有其德，而犹不自以为足，欲见九五之大人，盖期勉进其见识，相与赞成天下事业，是龙德始见于世，立身显名之时也。五者君上之定位，二者臣下之定位，此卦二五皆以阳刚相应者，盖有故也。《乾》之为卦，其体则纯阳圆满，其时则刚健日进，其爻则二五共备刚中之德，同德相助，谓之两刚相应之例。《乾》之卦，处九五之位，以明德御众贤，九二之臣，承奉君意，以飞力于国家，并法天德，以治国家，以其志望之同，而两阳相应如是。上下之大人，合志而济世，则其德化之所及，无有穷极也。又此爻备三才之妙义，“现龙”者，谓得天之时；“在田”者，谓得地之利；“利见大人”者，谓得人之和也。
【占】　问战征：龙本灵物，初爻曰“潜”，是谓伏兵；二爻曰“现”，则发现而出也。“在田”则必列阵于田野空旷之地。《传》曰“德施普也”，是必战胜而行赏也。
○　问营商：爻曰“现龙在田”，知其货物大般是米麦丝棉之类。现者，谓物价发动开涨；“利见大人”者，谓当有官场出而购买也。
○　问功名：谓伏处田间者，当乘时而进用也，且得贵人之助，故曰“利见大人”。
○　问婚姻：二五相应，五居尊位，婿家必贵。曰“现龙”，必是新进少年也。大吉。
○　问六甲：生男，且主贵。
【例】　明治之初，自占一身之方向，筮得《乾》之《同人》。
断曰：《乾》者纯阳之卦，六爻皆取象于龙，群贤在朝之时也。我国自德川氏治世以来，殆三百年，积弊之极，世运一变，得见今日维新之盛业。虽由气运之消长，实赖此龙德大人，各振其才力，匡辅王朝，致此中兴之伟业者也。是则今日之政治，即乾为天之世也。余曩得罪罹狱者七年，后遂获释，尔来黾勉拮据，四年而得十余万金，余不敢自恃意中，亦幸逢一时之气运，克获资产。然聚散离合，理之所不免，若聚而不散，谓之守财奴，即贻之子孙，往往徒供骄奢，何能久守？余惟当今在位之君子，在昔尊王室，废藩政，皆出万死而得一生者也。历今三十年来，王事鞅掌，莫敢或遑，孜孜以襄国是，余虽不肖，亦岂敢犹耽安逸，徒望富有哉？今筮得九二之辞曰“现龙在田”，谓余曩时出幽囚而再见天日，得以振兴家业也；“利见大人”，谓余尝占筮国家大计，得与当路大人交接，并得领其议论，往往外使归朝，投宿余邸，藉是得悉海外形势。凡此皆足针砭余之固陋，启迪知识，为《益》洵不少也。余乃法《同人》之卦意（《同人》之占载同卦之附录），创成铁道、瓦斯、学校、邮船四大业，其原实得于此也。盖《乾》之为卦，以天行之健，有自强不息之象，人能刚健而无须臾之怠忽，惟曰孜孜，自有成功之日也。
【例】　明治二十七年，占我国与清国战争之结果如何，筮得《乾》之《同人》。
断曰：《乾》者，两“乾”相接之象，以人事观之，有刚健纯粹之大人相接之象。今两国战争，彼国虑生内乱，必将遣首相李鸿章东来，与我伊藤首相相盟。谓之“现龙在田，利见大人”。《乾》者纯阳，四月之卦也，和议之成，其在明年四月乎？乃以此筮呈之伊藤首相。
二十八年四月，李鸿章果来我长门下关，与伊藤首相相见，和议始成。先是明治十七年，伊藤伯奉钦使之命，差遣清国，筮得《乾》之五爻，渡清之后，与李氏会，全命而还。今得二爻，知李氏之必来。天命不违如此，岂可不畏乎？

Line-2
Legge: The second line, dynamic, shows the dragon appearing in the field. It will be advantageous to meet with the great man.
Wilhelm/Baynes: Dragon appearing in the field. It furthers one to see the great man.
Blofeld: The dragon is perceived in an open place; it is advantageous to visit a great man.
Liu: The dragon is seen on the field. There is benefit in meeting a great man.
Ritsema/Karcher: Visualizing dragon located-in the fields. Harvesting: visualizing great people.
Shaughnessy: Appearing dragon in the fields; beneficial to see the great man.
Cleary(1): Seeing the dragon in the field: It is beneficial to see a great person.
Wu: There appears the dragon in the field. It will be advantageous to see the great man.

COMMENTARY
Confucius/Legge: The diffusion of virtuous influence has been wide.
Wilhelm/Baynes: Already the influence of character reaches far. Blofeld: The great man's deeds are everywhere distributed. Ritsema/Karcher: Actualizingtao spreading-out throughout indeed. [Actualize-tao: ...ability to follow the course traced by the ongoing process of the cosmos... Linked with acquire, TE: acquiring that which makes a being become what it is meant to be.] Wu: Because his virtue is being widely recognized.
The Master said: "There he is, with the qualities of the dragon, and occupying exactly the central place. His everyday speech and conduct is natural and without affectation. He is on guard against depravity, and thereby preserves his inner virtue. The world recognizes his power because he does not call attention to it. Such expressions of integrity are the qualities of a ruler, and transform the world."
Miscellaneous notes: The time still requires him to be unemployed. All under Heaven begins to be adorned and brightened. The correct accumulation of power creates beneficial results. The superior man consolidates his perceptions and evaluates their implications with bemused detachment, as befits a virtuous ruler.
Legge: We have the superior man developing, by means of the processes described, into the great man, with the attributes of a ruler, the appearance of whom is a blessing to men.
NOTES AND PARAPHRASES
Siu: A transformation ensues. The man appears among his peers, although not yet in a position of authority. His virtues are displayed, and his goodness becomes known. The prognosis is good for his impact upon the world. It is propitious to see him.
Wing: Take note of a person who is active in the field of your interest. Although he may not be in a position of Creative Power, his conduct is above reproach and therefore he has significant influence. It would be to your advantage to align yourself with him.
Editor: A field is a wide and open place where movement is relatively unrestricted. The dynamic force here has room to move in any direction. To ensure that this energy moves in the proper direction, we are counseled to
maintain a firm connection with "the great man" -- the best that is in us, our highest intuition or inner voice: the Self. The imagery of the line therefore suggests the expansion of awareness, or of coming into one's power. It does not necessarily counsel action.

We should watch the activity of the Self within ourselves and try to make it an influence in our actual life. If for instance I have a dream that I should do something (since our hypothesis is that the dream is so to speak a letter from the Self), that would be an activity from the archetype of the Self, and to give that to the dragon to eat would mean that I make it valid for the body of my actual physical life, i.e., my decision, whether I do this or that, from morning to evening.
M.L. Von Franz -- Alchemical Active Imagination
A. You are beginning to get the idea -- stay connected to avoid going astray.
B. Power accumulates -- stay in touch with your highest potential to ensure that this energy stays focused on the Work.

九三。君子终日乾乾，夕惕若；厉，无咎。
九三：有才德的君子始终是白天勤奋努力，夜晚戒惧反省，虽然处境艰难，但终究没有灾难。
象曰：终日乾乾，反复道也。
《象辞》说：君子整日里勤奋努力，意思是反复行道，坚持不舍。

北宋易学家邵雍解
平：得此爻者，会往来不停，财利难获，凡事不认真计划，躁动者会有损失。做官的会身兼重职，且事多繁冗，如果能保持忧虑和谨慎的态度则没有过失。女命逢之，性躁，难成为贤内助。

台湾国学大儒傅佩荣解
时运：功名未显，戒慎免咎。
财运：日夜防范，可脱险获利。
家宅：勤俭保家；不宜攀结高亲。
身体：小心保养。

九三爻动变得周易第10卦：天泽履。这个卦是异卦（下兑上乾）相叠，乾为天，兑为泽，以天喻君，以泽喻民，原文：“履（踩）虎尾，不咥（咬）人”。因此，结果吉利。君上民下，各得其位。兑柔遇乾刚，所履危。履意为实践，卦义是脚踏实地的向前进取的意思。

爻辞释义：乾乾：本是指太阳的运行不止，在这里比喻君子勤勉不懈。
惕：有敬的意思，小心谨慎、警锡,，夕惕若：是说晚上也要保持警惕的样子。厉：是指危险。咎：是指灾害。历无咎：是说时刻保持警惕，这样虽然存在着危险，但是不会造成灾难。
本爻辞的意思是：君子整天自强不息，勤勉不懈，晚上还时刻保持警惕。这样虽然会存在着危险，但是不会造成灾难。
九三是阳爻，也称为刚爻，在《易经》的用例之中，刚爻为君子，柔爻为小人。《系辞》中说：二多誉，四多惧，三多凶，五多功”本爻也是处于“多凶"之中。《文言》之中这样解释此爻：九三本身过剛，做亊又不适中，成了上不挨天，下不挨地的人，所以需要有自强不息的精神，并根据变化了的时亊而随时加以警惕，这样做，即使遇到危险，也不会有灾难的发生。
从卦象上看，九三位于下卦，无法确知下一步的进展，唯有本者乾卦的精神，日夜精进。虽然从初九和九二的发展来看，阳气是呈增长趋势的，由“潜龙勿用”到“见龙在田”，按照这个趋势，阳气应该逐渐上升，但是，亊情发展并不是如此简单，事情并不一直都一帆风顺的。不过如果保持勤勉和警惕，即使有危险，也不会造成灾难。
《象》中这样解释本爻：“终日乾乾”，反复道也。这里指出：“整天自强不息”，是因为要避免出现反复，不敢有丝毫大意。
“九三”这个位置，位于下卦的结束，而且乾卦之中，从前两卦的趋势来看，正处于阳气上升阶段，但是由于在下卦，可以前虽还不明朗，甚至可以说是前途未卜。所以要保持一种勤奋而警觉的心理状态，也是亊功上正在进取以求成就者要经历的一个心理阶段。
这个阶段的人和刚刚毕业的学生有些相像，刚刚学业有成，自信满满，但是，社会是一个江湖，是否能在这里阳出一番天地还是未知数。进入社会中遇到的困难，远超出在学校时单纯的想像，会发现许多的前所未知的困难。
从人的一生来看，本爻所代表的时期应该是35-45岁左右，这个时期人生事业处于不上不下、压力最大的时期，在这个时期，满要坚持不懈，才能取得成功，否则，就可能就会半途而废了。

九三：君子终日乾乾，夕惕若，厉无咎。
《象传》曰：终日乾乾，反复道也。
九三以阳居阳，故才强而志亦强，具刚健之性。然位不得其中，居内卦之上，奉外卦而治下，任大而责重，若违上意，必得谴责，若失下情，必受众怨。上下之际，祸福之交，成败之所由决也。盖九三所居之地，正当危惧之时，惟“终日乾乾”，戒慎恐惧，可以免咎。六爻之中，三爻配三才而为人位，此爻以乾德居六十四卦人道之首位，君子之象也，故不称大人，而称“君子”。初之“潜”，二之“现”，四之“跃”，五之“飞”，皆有待于此爻也。故修我德，勤我业，“终日乾乾”，如临危地，戒慎畏惧，而修之于身，施之于事，能通于下之志，能虑天下之变，则虽身居危地，处置得宜，可变危而为安也，故曰“厉无咎”。所谓“反复道”者，即反复叮咛，重复践行之意。又此爻变则为《履》，《履》之六三曰“履虎尾”，可以见危殆之地位也。三者日之终，故曰“夕”；此爻变则为《兑》，《兑》者西也，日之在西，即夕之象也。
【占】　问战征：危事也。爻曰“终曰乾乾，夕惕若”，是能临事而惧者也，故虽危无咎。
○　问功名：九三处下卦之极，其位犹卑，功名未显也，故称君子；在忧危之地，故曰乾乾惕若，斯可免咎。
○　问营商：居不中之位，履得刚之险，度其贸 易必是危地，须日夜防备，可脱险而获利也。
○　问家宅：观爻象，必须谨慎持身，勤俭保家，斯无灾害。
○　问婚嫁：三以六为应，三位卑，六位尊，尊则不免亢而得悔，是不宜攀结高亲也。
○　问六甲：生男。产时恐稍有危惧，恐终无咎。
【例】　明治十六年某月，谒松方大藏卿，卿曰：今春以来，深雪霖雨，气殊甚，余窃恐年谷之不登，子幸占其吉凶。筮得《乾》之《履》。
断曰：《乾》者纯阳之卦，故曰乾为天，是乾者天也。取象于太阳，且六爻皆阳无一阴，其辞曰“终曰乾乾”者，乾乾犹干干也，即旱魃之义也。今九三变而互卦见《离》之日，是全卦无雨水之象，可知本年必旱。“夕惕若”者，谓炎热至夜而不去也。虽人民多畏久旱，而五谷丰熟，故曰“厉无咎”也，且二爻曰“现龙在田”，即田稻丰登之象；今三爻变《离》，见离火照彻田面，纵旱不为虐，是以无咎。
卿曰：占之验与否姑舍是，其于活断，可谓老成练熟者也。

Line-3
Legge: In the third line, dynamic, we see its subject as the superior man active and vigilant all the day, and in the evening still careful and apprehensive. The position is dangerous, but there will be no mistake.
Wilhelm/Baynes: All day long the superior man is creatively active. At nightfall his mind is still beset with cares. Danger. No blame.
Blofeld: The superior man busies himself the whole day through and evening finds him thoroughly alert. Trouble threatens, but he is not at fault.
Liu: The superior man works creatively the whole day, and is cautious in the evening. Danger. No blame.
Ritsema/Karcher: A Chun tzu completing the day: Force, Force. Nightfall, awe, like adversity. Without fault.
Shaughnessy: The gentleman throughout the day is so initiating; at night he is ashen as if in danger; there is no trouble.
Cleary (1): A superior person works diligently all day, is careful at night. Danger, but no error.
Wu: The jun zi should follow the way of The Dynamic all day long. He should keep himself alert in the day as well as in the evening. If so, he will be free from error, despite alarming situations.

COMMENTARY
Confucius/Legge: This refers to the treading of the proper path over and over again. Wilhelm/Baynes: One goes to and fro on the right path. Blofeld: He goes over his work again and again. Ritsema/Karcher: Reversing returning tao indeed. Wu: Take into consideration the principle of cyclic reversion.
The Master said: "The superior man evolves through faithful devotion to his work; and he ensures its endurance by the awareness and control of his speech. His comprehension of fundamental principles enables him to attain his goals, but once attained, he does not exceed their proper limit. Exalted without pride, abased without fear, vigilant in his actions and attentive to the requirements of the time, he copes with danger without error."
Miscellaneous notes: Now he does his proper business. He acts according to the requirements of the time. He is doubly strong, but beyond the center -neither in Heaven above, or the field below. Vigilance and concern in a perilous position insure against error.
Legge: The dynamic line is in its proper place. In the exercise of his caution he will refrain from any improper action.
NOTES AND PARAPHRASES
Siu: The man's fame begins to spread. Such periods of transition are always unsettling. There is tension in the air. But the man retains his integrity and avoids being swept along by the masses, which flock to him. He remains active, vigilant, careful, and apprehensive. The prevention of mistakes under perilous circumstances is ever on his mind.
Wing: A new world of Creative Power is opening to you. Others will become aware of this and attach themselves to you in hopes that they may use your gain in influence for their own aims. There is danger in this, for your energies may become distracted before they are stabilized. If you hold fiercely to your vision and integrity you will be protected.
Editor: This line marks the threshold between the lower and upper trigrams,
and suggests a place of transition -- a kind of no-man's land where forces advance and retreat as conditions require. The superior man is the warrior in the service of the Work, and although he is consciously aware of his task (he is vigilant during the day), he must remain alert to unconscious (night, or evening) factors which might usurp his judgment. This is alluded to in the Confucian commentary in terms of the awareness and control of speech. The control of language is extremely difficult, for it is by means of spontaneous remarks that unconscious forces often manage to express themselves despite all of our intentions to the contrary. It is for this reason that a common discipline of inner work is the strict
control of expression -- for example, the vow not to use the word "I" in

conversation. (Aleister Crowley is said to have demanded that his disciples slash their arms with a razor every time they broke this rule!) Ritsema/Karcher render "adversity," (LI) as: "Danger, threatening, malevolent demon ... It indicates a spirit or ghost that seeks revenge by inflicting suffering upon the living. Pacifying or exorcizing such a spirit can have a healing effect." If this is the only changing line, the new hexagram created is number ten, Cautious Advance, which repeats the image of careful vigilance as well as the idea in the Confucian commentary of "Treading the proper path over and over again." Compare with line 3 of Hexagram 10. The psyche is a self-regulating system that maintains its equilibrium just as the body does. Every process that goes too far immediately and inevitably calls forth compensations, and without these there would be neither a normal metabolism nor a normal psyche. In this sense we can take the theory of compensation as a basic law of psychic behavior. Too little on one side results in too much on the other.
Jung -- The Practice of Psychotherapy
A. Although you are consciously devoted to the Work, you must watch out for unconscious elements in your psyche which would hinder your progress.
B. Monitor your words and deeds.
C. Be very careful now in what you do.

九四。或跃在渊，无咎。
九四：龙也许跳进深潭，没有灾难。
象曰：或跃在渊，进无咎也。
《象辞》说：龙也许跳进深潭，表示可以有所作为而没有灾难。

北宋易学家邵雍解
平：得此爻者，百为艰难。做官的会停缺待职，等待机会。女命逢之，则安乐富贵也。

台湾国学大儒傅佩荣解
时运：一举成名。
财运：物价高涨，可保无咎。
家宅：有一时振兴之象。
身体：继续健身。

九四爻动变得周易第9卦：风天小畜。这个卦是异卦（下乾上巽）相叠，乾为天，巽为风。喻风调雨顺，谷物滋长，故卦名小畜（蓄）。力量有限，须待发展到一定程度，才可大有作为。

爻辞释义：本爻辞的意思是：龙或跃上天空，或停留在深渊，只要根据形势的需要而前进，就不会有错误。
九四：或跃在渊，无咎。人生启示
此爻给人的启示是：进退有据。
从卦象上看，九四开始进入上卦，属于阳爻居于柔位，失位，显得不够安稳，所以卦辞中出现了“或”，并不确定。但是，这种不确定，或上或潜，由于是配合时位而变，反而是正确的表现，所以没有过错。
在乾卦之中，前几爻是指龙要隐忍、精进，到了第四爻，进人了上卦，“龙"主观上觉得自己的力量积聚得可以了，因此有时就跃跃欲试，想一试身手。但是，因为情况并不是十分有利，因为九四处于阳气曲折发展、上升的时期，阳气没有强大的足可以战胜阴气的程度，所以九四虽然想蠢蠢欲动，但是要把握好情况，该进时则进，该退时则退。

九四：或跃在渊，无咎。
《象传》曰：或跃在渊，进无咎也。
九四以阳居阴，且近君位，其将进者阳之情，其将退者阴之志，故疑而未决也；然阳气方进，龙之一跃，自有升天之象。或者，疑而未定之辞，“或跃”者，将进而未进也。“在渊”者，欲进而复退。渊为空虚之地，上与天通气，且渊有水，龙得水便易于腾跃，与二爻“在田”不同。兹虽一跃而后在渊，知终必跃而升天，故曰“无咎”。《象》辞加一进字，益见乘时进必无咎也。人能审时势之可否，察人心之向背，待时而出，见可而动，其进也非贪位，其退也非沽名，可以投事机之会，可以免失身之辱。所谓无咎者，亦勉人之不失其时也。四爻越内卦迁外卦之处，故有进之意。又此爻变，外卦为《巽》，《说卦传》曰：“巽为时退，为不果”，故有犹豫之象。
【占】　问战征：观爻象，行军前进，必有渊水阻隔，宜设船筏；或临渊有敌军埋伏，宜预设备，乃得无咎。
○　问营商：爻曰“或跃在渊”，若在贩运海货，恐罹波涛之险，或者物价一时腾涨。爻曰“无咎”，可保无害。
○　问功名：有一举成名之象，大吉。
○　问家宅：渊者水也，跃者飞升也，必家道有一时振兴之象。
○　问六甲：生男。
【例】　明治二十四年二月，门人清水纯直来告曰：今府下第十五区代议士之选举，鸠山角田二氏，旗鼓对竖，竞争未决。余久知鸠山氏，因请占其胜败。筮得《乾》之《小畜》。
断曰：此卦六爻皆取象于龙，群龙聚集之时也。以此爻阳气旺盛，进而应选，本可必得。然九阳爻，四阴位，阳主进，阴主退，显见进退未定，明明将进而复退也。且上卦变而为《巽》，《巽》为疑，为不果，为进退；四属阴位，变则互卦含《离》明，应爻初九有渊之象，见此人学术渊深，具刚强之德，然其心怀迟疑，亦未尝冀望必选也。细玩爻辞，所谓“或跃”者，固不能不应其选；所谓“在渊”者，恐此番必不能得其选也。某氏哑然而去。
后果如此占。
【例】　二十八年冬至，占明年我国外交之气运，筮得《乾》之《小畜》。
断曰：《乾》之为卦，阳气循回，无一息之间断，纯全刚健之时也。今我国与清国交战，是欧美各邦所注视，此后各邦必将窥我举动，群相猜忌嫌恶，亦势所必至也。故我国与各帮，益当熟察彼我情形，揆度内外时势，使彼绝观觎之念，敦和好之情，蓄势审机，正在此时也。爻辞曰“或跃”，曰“在渊”，示我法神龙之变化，或进或退，神化莫测，乃得无咎也。

Line-4
Legge: In the fourth dynamic line we see its subject as the dragon looking as if he were leaping up, but still in the deep. There will be no mistake.
Wilhelm/Baynes: Wavering flight over the depths. No blame.
Blofeld: Leaping about on the brink of a chasm, he is not at fault.
Liu: The dragon leaps from the abyss. No blame.
Ritsema/Karcher: Maybe capering located-in the abyss. Without fault.
Shaughnessy: And now jumping in the depths; there is no trouble.
Cleary(1): Sometimes leaping, or in the abyss: no error.
Cleary(2): One may leap in the abyss. No error.
Wu: The dragon may leap out of the abyss. There will be no blame.

COMMENTARY
Confucius/Legge: He seems to be leaping up, but is still in the deep. If he advances there will be no error. Wilhelm/Baynes: Advance is not a mistake.
Blofeld: For him to advance would involve no fault. Ritsema/Karcher: Advancing without fault indeed. Wu: It is blameless to proceed.
The Master said: "Without a permanent home either above or below, the superior man yet commits no error. He advances or retreats as circumstances require and conforms to the law of his nature. The superior man, devoted to his work and the evolution of his virtue, advances only at the proper time, and therefore avoids mistakes."
Miscellaneous notes: He tests himself. A change is in process. The power is not central: neither in Heaven above, nor in the field beneath, nor in the human realm between them. Because he is perplexed and anxious about his choices he will incur no blame.
Legge: Both the third and fourth lines of any hexagram belong to man, and are intermediate between those of Heaven above and those of Earth beneath. K'ung Ying-ta, to explain the difficulty in what is said on this fourth line, says that man is actually nearer to Earth than to Heaven, and is aptly represented therefore by the third line and not by the fourth. In any event, the subject of this fourth line will move very cautiously, and so escape blame.
NOTES AND PARAPHRASES
Siu: After a while the man is confronted with a choice for public service in world affairs or solitude in further personal development. Either is appropriate if pursued in virtue and at the proper time.
Wing: A time of choice is at hand. Because of amplification in your Creative Power you must decide whether to enter the public eye and serve society, or whether to withdraw and work on your inner development. Follow your deepest intuition and you will not make a mistake.
Editor: The fourth line bears a certain similarity to the third: as the lowest line of the upper trigram, it is also in a threshold position of transition. Although hesitation and uncertainty are implied, one is counseled to take action when it is appropriate to do so. This implies that you are on the right track, but that certain self-confidence is required. The line can sometimes just portray a confused situation. Every advance in culture is, psychologically, an extension of consciousness, a coming to consciousness that can take place only through discrimination. Therefore an advance always begins with individuation, that is to say with the individual, conscious of his isolation,

cutting a new path through hitherto untrodden territory. To do this he must first return to the fundamental facts of his own being, irrespective of all authority and tradition, and allow himself to become conscious of his distinctiveness.
Jung -- The Structure and Dynamics of the Psyche
A. Keep trying.
B. The will is being tested through a transitional period. The power for advancement depends upon the self- confidence that comes with knowing you have made a correct choice.
C. To stay on top of a changing situation, keep the faith and play it by ear.

九五。飞龙在天，利见大人。
九五：龙飞腾在空中，有利于会见贵族王公。
象曰：飞龙在天，大人造也。
《象辞》说：龙飞腾在空中，意味着君子大有所为。

北宋易学家邵雍解
吉：得此爻者，会遇到贵人，谋遂志得。做官的会飞黄腾达。女命则兼男权，难免孤独。

台湾国学大儒傅佩荣解
时运：直上云霄。
财运：五谷之类的贸易，物价飞升，有官府支持。
家宅：富贵之家。
身体：蒙天所召，不吉。

九五爻动变得周易第14卦：火天大有。这个卦是异卦（下乾上离）相叠。上卦为离，为火；下卦为乾，为天。火在天上，普照万物，万民归顺，顺天依时，大有所成。

从卦象上看，九五属于阳爻居于刚位，五爻是君主之位，是整个卦中最高领导之位。纵观从初九、九二、九三、九四，到九五这里，表达了事情发展的一个过程，龙所象征的阳气经过与阴气的一番抗争，终于飞上天空，像正午的阳光一样普照大地，万物沐浴在温暖的阳光之中，好运气正是如日中天。
《象》中这样解释本爻：“飞龙在天”，大人造也。这里指出：“龙飞翔在天空”，象征德高势隆的大人物一定会有所作为。
如果从个人的发展来讲，九五这一爻好比一个有才能的人经过一番努力，终于迎来了大展宏图的机会。本人登上了高位，可以大有一番作为了。占得此爻，表示事业蒸蒸日上，人生得意，运势非常好。
如果从一个国家的角度来看，占得此卦，可能表示国家将在出现重大事件，举行盛大的活动，国家首脑会亲临现场。

九五：飞龙在天，利见大人。
《象传》曰：飞龙在天，大人造也。
五爻刚健中正而居尊位，下与九二之臣，同德相应，见大人而助其治化，谓有圣人之德，而居天子之位，恩泽被于生民者也。盖“大宝曰位”，虽有其德，苟无其位，不能利济天下。“飞龙在天”者，谓龙飞上天，云行雨施，神变化而泽及万物。圣人在位，天下被其泽，万物遂其生，故取象于此。所谓大人者，“与天地合其德，与日月合其明，与四是合其序，与鬼神合其吉凶”。以其备龙之德，腾跃而居天位，为万物所瞻抑，故天下利见。《象传》曰“飞龙在天，大人造也，”造犹作也，即所谓“圣人作而万物睹”也。
【占】　问战征：九五尊位，必是天子亲征，王师伐罪，故曰“大人造也”。
○　问营商：九五辰在申，上值毕，附星咸池。咸池者苍龙之舍，咸池亦名五车，主稻黍豆麦，度其贸 易，定在五谷之属。曰“飞龙”者，知物价之飞生也；曰“利见大人”，知其贩运或出自政府之命也。
○　问功名：有云宵直达之兆。
○　问疾病：有上应天召之象，不吉。
○　问六甲：生男，主贵。
【例】　明治十八年二月二十八日，伊藤伯奉命赴清，发横滨港，为昨年朝鲜事件，与清廷议事也。余为问结局如何，筮得《乾》之《大畜》，临行欲呈之于伯，因阻道者众，遂不得呈，乃更使人赍之于天津。
断曰：九五之大人，与九二之大人，其位相应。《易》以阴阳相应为例，二五共属阳爻，以我国之大人，与清国之大人相会论事，其必能深虑远谋，两国平和。且本卦五爻之背，即《 坤》之五爻，其爻辞曰“黄裳，元吉”，是含彼我大人之心忧，关黄色人种之安危，互相扶持，两国大人留心于此，是即两国人民之幸庆也。
《乾》之《大象》曰：“君子以自强不息。”凡筮得此卦者，要知太阳之运行，无须臾之间断，故以进为先，可以制胜也。今我国先派使臣，则先鞭在我，我进而论事，以法乾之健行，故其胜在我，必可得好结果也。
时横滨商人立川矶兵卫，以事赴天津，乃托以此占，就书记官伊东氏，呈之于伊藤伯。时因国议不协，伊藤伯将整装归朝，偶见此占，大有所感，再开和战一决之议，乃得如议，不辱使命而旋。
【例】　明治十九年十二月，占明年铁道局气运，筮得《乾》之《大有》，呈之于铁道局长井上胜君。
断曰：《乾》三奇一连，纯阳之卦，五爻又属阳位，卦德莫盛于此，铁道局长气运，可谓盛矣。此爻得天时、地利、人和者三，足见世人注目于铁道。凡物产之繁殖，运输之交通，军事之防护，人民之往来，均沾利益，其盛运诚无可比也。“飞龙在天”者，喻汽车之飞行也；汽车通行，无分贵贱，即在大人之尊，亦同登乘，故曰“利见大人”。先是明治十四年，占未来之国会，预判二十年铁道可以盛行，今得此卦，适与相合，此后铁道事业之盛大，可期而待也。

Line-5
Legge: The fifth dynamic line shows its subject as the dragon on the wing in the sky. It will be advantageous to meet with the great man.
Wilhelm/Baynes: Flying dragon in the heavens. It furthers one to see the great man.
Blofeld: The dragon wings across the sky; it is advantageous to visit a great man.
Liu: The dragon flies in the heavens. There is benefit in meeting a great man.
Ritsema/Karcher: Flying dragon located-in heaven. Harvesting: visualizing Great People.
Shaughnessy: Flying dragon in the heavens; beneficial to see the great man.
Cleary(1): The flying dragon is in the sky: it is beneficial to see a great person.
Cleary(2): … Beneficial to see great people.
Wu: The flying dragon is in the sky. It will be advantageous to see the great man.
COMMENTARY
Confucius/Legge: The great man rouses himself to his work. Wilhelm/
Baynes: This shows the great man at work. Blofeld: This passage presages the emergence of a being who is truly great. Ritsema/Karcher: Great People creating indeed. Wu: This signifies success of the great man.

The Master said: "Notes of the same key vibrate in harmony, birds of a feather flock together. Water descends and fire ascends. Clouds follow the dragon, and the winds follow the tiger. When the sage appears, all men look up
to him. Heavenly things ascend, earthly things descend -- so does everything follow its kind."
Miscellaneous notes: The subject of the line commands from above. This shows that his position is based upon heavenly virtue. The attributes of the great man are in harmony with Heaven and Earth: his intelligence is like the sun and moon; his procedures are like the four seasons, and his equilibrium resonates with the powers of the inner worlds. If he precedes Heaven, Heaven will not oppose him; if he follows Heaven, he will follow its laws. If Heaven does not oppose, how much less will men or spiritual forces!
Legge: The fifth is almost always the place of honor and authority in the hexagram, and here the great man is seen as the sage on the throne. The argument is that as things of the same kind respond to and seek one another, so is it with the sage and ordinary men. They are of the same kind, though far apart; and when a sage appears, all other men look to him with admiration and hope. Ch'eng-tzu says here that "Heaven and Earth are another name for Tao, and that because the sage is in harmony with the Tao or practical reason of the universe, how could men or spirits be contrary to him?"
NOTES AND PARAPHRASES
Siu: In due time, the man makes his appearance and sets about his work, like the dragon on wing in the heavens. His beneficent influence spreads over the world.
Wing: Whatever you choose to do is in accord with the cosmos. Your thinking is clearheaded. Because of this your influence is great and your milieu will look to you for inspiration.
Editor: Whatever the specific meaning of this line may be in regard to the situation at hand, it is a very powerful omen. If this is the only changing line, the new hexagram created is number fourteen, Wealth. The alchemists regarded the winged dragon as the "volatile element," which is exactly what is pictured here. Wings enable entities to travel in the element of air: the mental realm of thought. The image suggests the life force breaking free into a higher plane -this could refer to anything from the invention of a better mousetrap to the attainment of an enlightened state of awareness. One is cautioned however, not
to get carried away with this sudden release of power -- it is always advantageous
to meet with the "great man" -- that is, stay connected to the best that is in you lest you ascend to the condition imaged in line six. That the great man "rouses himself to his work" suggests that an open and decorous handling of one's power is in accordance with the intent of the Self from which it emanates.

The hero's main feat is to overcome the monster of darkness: it is the long hoped-for and expected triumph of consciousness over the unconscious. The coming of consciousness was probably the most tremendous experience of primeval times, for with it a world came into being whose existence no one expected before. "And God said, Let there be light'" is the projection of that immemorial experience of the separation of consciousness from the unconscious.
Jung -- The Archetypes and the Collective Unconscious
A. Incredible energy is being released within the psyche. Maintain your connection with your best intuition.
B. You are in harmony with your Tao.
C. You have all the power you need to achieve your goal.

上九。亢龙有悔。
上九：升腾到极限的龙会有灾祸之困。
象曰：亢龙有悔，盈不可久也。
《象辞》说：升腾到极限的龙会有灾祸之困，这是警戒人们崇高、盈满是不可能长久保持的。

北宋易学家邵雍解
凶：得此爻者，有过刚取凶之祸，五十以后者不寿。做官的会退职，或遭贬。女命逢之，其性必悍，难成为贤内助。

台湾国学大儒傅佩荣解
时运：由满招损，退而自省。
财运：过盈则必有亏。
家宅：婚嫁不利。
身体：命在旦夕。

上九爻动变得周易第43卦：泽天夬。这个卦是异卦（下乾上兑）相叠。乾为天为健；兑为泽为悦。泽气上升，决注成雨，雨施大地，滋润万物。五阳去一阴，去之不难，决（去之意）即可，故名为夬（guài），夬即决。

从卦象上看，此爻处于上九的位序，身居全卦最上一爻，阳爻处于柔位，属于失位，所以情势对其很不利。“亢龙”是说龙飞得太高了，阳气盛到了极点。物极必反，阳极则衰，如日中则侧，不可能长久下去。
《文言》中说：“亢”之为言也，知进而不知退，知存而不知亡，知得而不知丧，其唯圣人乎？知进退存亡，而不失其正者，其唯圣人乎？
这段话的意思是说：“亢”的含义，是指只知道前进，却不懂得后退；只知道生存，却不知道还有死亡；只知道得到东西，却不知道还有丧失的时候；看来唯有圣人才知道这一切。知道进退生存的道理，就会在处理这些问题上，不失正道原则，这岂不是唯有圣人才能做到吗？
《象》中这样说道：“亢龙有悔”，盈不可久也。这里指出：龙飞得过高，会有灾祸或后悔之事”，因为物极必反，事物发展到了尽头，必将走向自己的反反向。

上九：亢龙有悔。
《象传》曰：亢龙有悔，盈不可久也。
上爻以阳居《乾》卦之极，极则太过，龙飞过高，故曰“亢”，以高致危，故“有悔”。此卦言龙始而“潜”，继而“现”，中而“跃”，终而“飞”，飞则已当全盛，过此则宜复潜，则不特可免此日之悔，即可冀后日之再飞。犹人臣居势位之极，当知退避之意，斯富贵可以长保也，否则，知进而不知退，则鲜有不蒙咎者矣，故曰“盈不可久也。”此爻变则为《夬》，《夬》者，决也，日中则昃，月盈则亏，天理之必然也。故当斯之时，宜因悔思改，见机而退，斯得之矣。若夫尧舜之禅让，范蠡张良之功成身退，皆不极亢而善其终者也。
【占】　问战征：上九居《乾》之极，阳极于上，故“亢”；亢则因胜而骄，是以“有悔”也。故《传》曰“盈不可久”，知不能持久也。
○　问营商：“亢”者，太过也，凡卖买之道，不可过于求盈也，过盈则必有亏，故曰“不可久”也。
○　问功名：上九之位已极，宜反而自退，否则必致满而遭损。
○　问家宅：是必宅基太高，太高则危，亦可惧也。
○　问疾病：是龙阳上升之症。《传》曰“盈不可久”，知命在旦夕间矣。可危。
○　问婚嫁：不利。
○　问六甲：生男，恐不育。
【例】　余以每年冬至，占庙堂诸贤进退，及亲属知己等来岁气运，送致之于其人为例。明治十九年，占某贵显翌年气运，筮得《乾》之《夬》。
断曰：《乾》者至大至刚至健，为纯阳之卦，在人则居高位，膺显爵，声名洋溢，正当功成身退之候。今阁下筮得此卦，譬如飞龙升天，高出云霄，反不能布施雨泽，故曰“亢龙有悔”。阁下英雄达识，老练世事，前日之功名赫耀，今盛运已过，惟宜急流勇退，救目前之亢，再期他日之飞，辞职谢荣，遵养时晦，斯无咎也。后果如此占。

Line-6
Legge: The sixth dynamic line shows its subject as a dragon exceeding the proper limits. There will be occasion for repentance.
Wilhelm/Baynes: Arrogant dragon will have cause to repent.
Blofeld: A willful dragon has cause for regret.
Liu: The dragon is arrogant and will have cause to repent.
Ritsema/Karcher: Overbearing dragon possesses repenting.
Shaughnessy: Resisting dragon; there is regret.
Cleary(1): A proud dragon has regrets.
Cleary(2): At the peak, the dragon has regret.
Wu: The arrogant dragon will have regret.
COMMENTARY
Confucius/Legge: A state of fullness cannot be made to last forever.
Wilhelm/Baynes: What is full cannot last. Blofeld: This signifies that not for long will his cup be full. Ritsema/Karcher: Overfilling, not permitting lasting indeed. Wu: A state of fullness may not be had for long.
The master said: "Although noble, he is not in his proper place; although exalted, there are none to acknowledge him. There are men of virtue and ability

below, but he does nothing to assist them. Hence whatever he does will lead to regret."
Miscellaneous notes: When the mean is exceeded, calamity ensues. It is too
late now -- the time of opportunity has passed. He only knows how to advance, but not how to retreat; he knows life, but not death; how to gain, but not how to lose. He can dish it out, but he can't take it --only the sage understands such things, but he is not a sage.
Legge: The dragon appears in the sixth line as going beyond the proper limits. The ruling-sage has gone through all the spheres in which he is called on to display his attributes, and now it is time for him to relax. The line should not always be pulled tight, the bow should not always be kept drawn. The continuous use of force will give occasion for repentance. In short, the exalted shall be abased.
NOTES AND PARAPHRASES
Siu: There is always danger in circumstances of abundance. The inferior man pushes forward through excessive ambition, thereby losing touch with men of talent and virtue in positions below him. The ruling sage knows when to display his qualities and to relax, to maintain and to let go, to win and not to lose.
Wing: Your ambitions far exceed the possibilities of your Creative Power. If you pursue this dream you will lose touch with reality and lose contact with your community. You will no longer know how to behave appropriately and will ultimately regret your actions.
Editor: The high-flying dragon of the fifth line has gone too far and the energy which began in the unconscious depths of line number one has now become unbalanced power which is doomed to exhaustion and failure. We are reminded of the saying: "Power corrupts, and absolute power corrupts absolutely." If this is the only changing line, the hexagram becomes number forty-three,
Breakthrough -- in this instance suggesting break-down into a condition of chaos. The corresponding line of that hexagram says: "Shows its subject without any helpers on whom to call. Her end will be evil." The injunction to maintain connected with the Self has been ignored, and one is left to suffer the consequences. Note however that there is an implicit qualifier in this line: it states what happens when one is arrogant: it doesn’t necessarily state that the querent is arrogant. Often the line seems to be more of a reminder about cause and effect than a fait accompli. Wilhelm/Baynes show this best: “[An] Arrogant dragon will have cause to repent.” Just as a negative inflation brings life to a standstill, so a positive inflation, causing the ego to feel itself powerful, dominant, and "always right," is likewise against life. For a person whose ego suffers from such an invasion of nonpersonal powers does not contact life directly either.

Instead of facing life and its tasks realistically on the level of his actual attainments, he approaches them with the assumption that he is master.
M.E. Harding -- Psychic Energy
A. Arrogant illusions of power will destroy you.
B. Without guidance from the Self, the ego creates chaos.
SPECIAL NOTE:
Editor: If all of the lines of The Dynamic are changing, an extremely momentous situation is indicated. This and hexagram number two, The Magnetic, are the only figures in which such a configuration is commented upon; hence, these are arguably the two strongest images the oracle has to offer.
Legge: If the host of dragons thus appearing were to divest themselves of their heads, there would be good fortune.
Wilhelm/Baynes: There appears a flight of dragons without heads. Good fortune.
Blofeld: A brood of headless dragons appears; good fortune.
Ritsema/Karcher: Visualizing flocking dragons without a head. Significant.
Shaughnessy: See the flock of dragons without heads; auspicious.
Cleary(1): Having dragons appear without heads is good.
Cleary(2): Using yang, you see a group of headless dragons; this is auspicious.
Wu: There appears a group of dragons without a leader. Auspicious. [If the transformation of all the six yang (dragons) takes place together as a group without any one yang trying to lead the others, hence “without a leader,” the transformed hexagram will be The Magnetic, the pure yin hexagram. And this will be great … In terms of human affairs, the message here simply is: Do your work the best you can, but don’t think you are very much better than everyone else. When you are ready to lead, your purpose should be serving your fellow men, but not self-serving.]
Further Commentaries (from Wilhelm) "When The Creative, the great, undergoes change in all the [lines], the world is set in order."

"When The Creative, the great, undergoes change in all the [lines], one perceives the law of heaven."
Editor: Wu’s interpretation of “head” as “leader” makes more sense than any of the other translations.
Personal Note: The very first time I ever consulted the I Ching I received The Dynamic with all changing lines. At the time I didn't understand it, and it meant nothing to me; in retrospect I see that it was a portent which has changed my entire life.
June 2, 2001; 12/10/08

见群龙无首，吉。

用九：见群龙无首，吉。
《象传》曰：用九，天德不可为首也。
“用九”者，为六十四卦阳爻之变，示阳刚之用例，即《 易》中百九十二阳爻之通例也。“用”者变动之象，“九”者阳数之终，《乾》卦全体皆阳，阳极则变，故曰“用九”。“见”者，《乾》六爻皆取象于龙，曰“潜”，曰“跃”，曰“飞”，显然昭著，故曰“见”。“首”者上也，《易》以《乾》为首，“无首”者，言而有出夫其上者矣。卦以得变为吉，《乾》卦纯阳无变，故六爻未尝言吉；用九则动而将变，故曰吉。《象传》曰用九天德，以《乾》卦纯阳，不亲阴柔，浑然无德，亦即乾为天之义。“不可为首”者，言无以尚之也。夫《乾》以六龙各有行云布雨之势，在人则谓群贤汇萃，同心翊赞，以匡国家，以显功名，各宜谦让巽顺，不矜不伐，或互竞才智，争夸首功，便是凶象。《易》曰“群龙无首，吉”，正所以垂诫之也。《象传》曰：“用九，天德不可为首也。”要必知舜之玄德升闻，而好问察迩，卑牧自下，斯以为至矣。