• F9 -- A hidden dragon, not to be employed.
• 9two -- Seeing the dragon in the field. It is beneficial to see a great man.
• 9three -- A time to work all day and wary at night. No regret.
• 9four -- A time to leap into the abyss again. No error.
• 9five -- The dragon is flying in the sky. It is beneficial to see great persons.
• T9 -- At the peak, the dragon has regret.
• U9 -- Seeing a group of dragons without a leader. This is auspicious.

The kwa signs:

• How great is the creativity of heaven! All things originate from it, and it rules nature. Clouds move, rain provides, all forms of life and things arise.
• Knowing the end and the beginning, representing nature sequences with six yao, that is, ruling the nature by riding six dragons.
• The power of Chien's transformations gives proper nature to everything. Preserving unity with universal harmony; so it is beneficial to be correct.
• With the emergence of true leaders, all nations have peace.

The yao signs:

• The action of heaven is constant. People with leadership qualities use it to unceasingly grow strong themselves.
• The hidden dragon is not to be employed, because it still sits below others.
• Seeing the dragon in the field, means that the exercise of kindness to others.
• Working all day, a way to ultimate Tao.
• By leaping in the abyss, one can then move ahead without error.
• The dragon is flying in the sky, refers to the attainment of human greatness.
• At the peak the dragon has regret, means that fullness cannot last forever.
• Using yang, the perfection of heaven cannot be achieved.

The book says:

• The creativity is the source of goodness, the greatness is the collection of goodness, the benevolent is the harmonization of duty and righteousness, the locality is the foundation of accomplishments.
• When leaders fully understand and embody humanity, this gives them the means to develop other people. When the varieties of goodness combine, this makes it possible to behave impeccably. To benefit all things and other people makes it possible to harmonize duty and meaning. Loyalty and sincerity makes it possible to effectively accomplish what is to be done.
• True leaders exercised these four qualities, so it is said, "Chien means the creative, the greatest, the benevolent, the loyal."
• The F9 says not to employ the hidden dragon. What does this means?
  Confucius said, "Hidden dragons refer to those whose virtues are like a dragon but are concealed, not changed by society, not making a name for themselves, unknown to the world, untroubled in mind, not opinionated, free from worry, doing what is pleasant, avoiding what brings grief. They certainly cannot be made to work for a ruler -- they are hidden dragons."
• The 9two says that when seeing the dragon in the field, it is beneficial to see a great person. What does this means?
  Confucius said, "This refers to dragon qualities in correct balance. The trustworthiness of balanced words, the prudence of balanced actions -- these stop aberrations and preserve truthfulness and sincerity. They make the world good without killing; their virtues are far-reaching and exert a civilizing influence. This line of the I-jing refers to the qualities of true leaders.
• The 9three says that a leader works all day and is wary at night; there is danger but no error. What does this means?
  Confucius said, "Leaders develop their inner qualities and do their work. They develop inner qualities through faithfulness and truthfulness. They keep their works by cultivating their speech and establishing their honesty. Knowing the goal and reaching it, they can see things through; knowing the end and concluding it, they can preserve its meaning. Therefore they are not proud when they are in high positions and do not worry when they are in low position. Therefore they work diligently, and by wariness at the proper times they make no error even in danger."
• The 9four says one may leap in the abyss without error. What does this mean?
  Confucius said, "It is normal to be in and out of office if he not a yoyo. Not being a yoyo, in and out of office, one does not separate from the masses. A leader develops inner virtues and cultivates work so as to meet the needs of the time; therefore there is no error."
• The 9five says the dragon is flying in the sky. It is beneficial to see a great person. What does this mean?
  Confucius said, "Harmonization -- response and attraction of what is alike (great persons attract one another). Water is wet, fire is hot, clouds follow dragons, wind follows tigers. Sages make, myriad beings watch. Those based in heaven are going up; those based on earth are moving below; so each follows its kind.
• The T9 says the dragon has regret at the peak. What does this mean?
  Confucius said, "Sitting at peak without position, holding high honor without subjects. The wise are in low positions, and have no helpers; therefore regret accompanies activity."
  The hidden dragon is not to be employed, means lying low. Seeing the dragon in the field, means everything has the right timing. Working always, means carrying out tasks. Sometimes leaping in the abyss, means self-testing. The flying dragon is in the sky, means the leadership is itself properly governed. At the peak the dragon has regret, means the calamity of going to extremes. U9 , positive energy, the creative basis, means the whole world is functioning harmoniously.
• The hidden dragon is not to be employed, means the positive creative energy is hidden in storage. Seeing the dragon in the field, means the land is civilized. Working all day, means carrying on activities in accord with the time. Sometimes leaping in the abyss, means the course of creativity is revolutionized. The flying dragon is in the sky, means attainment to higher qualities. At the peak the dragon has regrets means coming to an end with the time. U9 implies seeing higher law.
• The creative basis is that which makes beginnings and successfully carries them through. Benefit and correctness are nature and sense. Creative beginnings can benefit the world with beautiful advantages, yet without it being said what is gained. This great indeed.
• How great is heaven! Firm, strong, balanced, upright -- it is the pure essence of vitality. The activity of the six yaos conveys mental state indirectly.
• At the appropriate times it drives the six dragons to rule nature. Clouds roll, rain falls, the land is peaceful.
• Leaders make it their work to perfect qualities; this is work that can be seen daily. What submergence refers to is obscurity, not yet emerging, work that is not complete. This is why leaders "do not employ" it.
• Leaders study to assemble it, question to clarify it. They live by it broad-mindedly, carry it out benevolently. When the I-jing says, "Seeing the dragon in the field, it is beneficial to see a great person," this refers to the qualities of leadership.
• The 9three is doubly hard, and not balanced. It is not in the sky above, it is not in the field below. Therefore one works and is wary according to the time. Then there is no error in spite of danger.
• The 9four is doubly hard, and unbalanced. It is not in the sky above, not in the field below, not in the person in between. Therefore there is hesitation. Hesitation means doubt; by hesitating, there is no error.
• The great person is one follows the virtues of heaven and earth, one shines as sun and moon, one obeys the order of the four seasons, one accepts the good and bad luck brought on by hidden forces. Nature does not oppose the Primordial (It); the temporal must follow the sequences of nature. If even nature does not oppose It, how much less do people, hosts, or spirits oppose It?
• The word "peak" refers to knowing how to go forward but not knowing how to retreat, knowing how to stay but not knowing how to withdraw, knowing how to gain but not knowing how to give. Only sages know how to go forward or retreat, how to stay or withdraw, always doing the right thing at the right time.

The kwa signs:

• Consummate is the creative basis of earth; all beings live on its sustenance, as it goes along in accord with the virtues of heaven.
• Earth is thick and supports beings. Its quality is of boundlessness. Its embrace is far-reaching and great; material things and living beings all succeed.
• The mare is of a creature of earth; she travels the earth boundlessly, gentle, obedient, helpful, faithful. This is how those with potential go to the goal; if they go ahead of others, they lose the way; if they follow behind, they reach attainment.
• To gain companionship in the southwest is to go with one's own kind. Having lost companionship in the northeast, eventually there is celebration. (Either ways, one can success because earth is boundless)
• The good outlook of stability and loyalty corresponds to the boundlessness of the earth.
• The image: The virtue of earth is receptivity. Thus do leaders lead people with rich virtue.

The yao signs:

• F6 -- As you walk on frost, hard ice shows up.
  The image: Walking on frost and hard ice represent the first congealing of yin. Following the laws of nature, the hard ice will come after the frosting.
• 6two -- Upright, straight, great; benefiting without effort.
  The image: The movement of the second yin is upright and straight. Benefiting without effort is the way of earth.
• 6three -- Hiding embellishments is a way of affirming rectitude. If one works for the ruler with this attitude, there will be good ending even without any accomplishment.
  The image: Hiding embellishments and affirming rectitude mean timely activation. Working for the ruler means that he knows that the light of ruler is great.
• 6four -- Closing the bag (preserving the self), no blame, no praise. The image: Closing the bag, so there is no blame, means being prudent so as to avoid harm.
• 6five -- Wearing yellow garment having great good outlook.
  The image: Wearing yellow garment with great good outlook -- the culture shines through from within.
• T6 -- Dragons battle in the field. The blood is dark yellow.
  The image: Dragons battle in the field -- its power reaches an impasse.
• U6 -- it is beneficial to always be loyal.
  The image: Using yin always loyally is the way to a great ending.

The book says:

• Earth is utterly soft, yet its movement is also firm; it is utterly quiet, yet its virtues is upright. By following, it gains direction and has constancy. It houses myriad beings and shines. The path of earth is obedience, being receptive to the communications of heaven and acting on them according to the time.
• Those who accumulate good will have more happiness; those who accumulate evil will have more misfortune. When a minister kills the ruler, or when a son kills his father, this does not happen all of a sudden, but comes from a gradual buildup, with a failure to obey the heavenly virtues early on.
• The I-jing says, "Walking on front, hard ice will show up. Nature must follow the laws of nature." Uprightness is its correctness; straightness is its justice. Leaders make themselves upright within by sincerity, make themselves outwardly straight by justice. When sincerity and justice are established, their qualities are not isolated. "Upright, straight, great, benefiting without effort" -- thus one does not doubt what is done.
• Although yin has beauty, one hides this. Working for ruler in this way, one does not presume upon achievement. This is the path of earth, the path of the wife, the path of the minister. The earth does not claim achievement, but there is a great achievement through its agency.
• Heaven and earth interact; plants and trees flourish. When heaven and earth are closed, the wise hide. The I-jing says, "Shutting the bag, there is no blame, no praise." This means being careful.
• Leaders comprehend a balanced way. While in the correct state, they maintain their bodies. When there is beauty therein, it rises in their limbs and comes out in their work. This is the consummation of beauty.
• Yin at peak without yang will claim itself as a dragon (symbol of yang) and will inevitably leads to battle, that is, yin and yang are not different in kind. So yin is referred to as blood. "Dark yellow (color of blood)" means mixture of both heaven and earth; heaven is dark and earth is yellow.

The kwa signs:
At conception, firmness and flexibility begin to mix, and difficulty arises. Acting in the midst of great danger, great success is assured. The action of thunder and rain fills; heaven creates with difficulty as weeds try sprouting in darkness. It is not time of peace but a good time to set up foundation.
The Image: Clouds and thunder -- difficulty. Thereby leaders organize.

The yao signs:

• F9 -- Staying put, it is beneficial to remain correct. It is beneficial to set up foundation.
  The Image: Though they stay put, the action of their wills is correct. Because they serve the lowly, they win many people.
• 6two -- Difficult time, stay put, as mounting on a horse but standing still. No marriage at this time. The girl is chaste and does not get engaged. After ten years (when the difficulty is passed) she is engaged.
  The Image: The difficulty of the second yin is riding on the obdurate. Getting engaged after ten years means return to normal.
• 6three -- Chasing deer into bush without preparation will be in vain. Wise man prefer to give up on it, for to go would bring regret.
  The Image: Chasing deer without preparation is following the beasts. Wise man abandon this, for to go would bring regret and lead nowhere.
• 6four -- Mounted on a horse but standing still. Go to seek alliance, and the good results will benefit all.
  The Image: Going in search is intelligent.
• 9five -- Building up the strength. There is good outlook for the small good luck, bad outlook for looking for the great luck.
  The Image: "Building up the strength" means that the strength is not yet be used.
• T6 -- Mounted on a horse, standing still, weeping tears of blood.
  The Image: Weeping tears of blood -- what can last?

The kwa signs:

• Ignorance -- there is danger below a mountain. Stopping at danger is innocence; innocence gets through, being timely.
• I did not seek the spirits. He asks me to, for I have aspirations.
• The spirit will answer the first question -- because that which is definite is central balance.
• The second and third requests anger the spirit. There will be no answer and he stays ignorant. The accomplishment of sages is to take the opportunity of ignorance to educate correctly.
• The Image: Under a mountain emerges a spring, not knowing its path. Leaders use effective action to nurture inner virtues.

The yao signs:

• F6 -- To awaken the ignorant, it is beneficial to use punishments; if restrictions are eased, it will be regrettable to go that way.
  The Image: It is beneficial to use punishments, by the correct method.
• 9two -- It bodes well to embrace the ignorant. It bodes well to treat wife nicely. Treating the child (symbol of ignorant) the same way is the way to manage the family.
  The Image: Treating the child nicely is firmness and flexibility meeting and joining.
• 6three -- Let a girl to see a moneyed man, it is not a right thing to do. It is to no one's benefit.
  The Image: Do not let the girl go to man, it is not a right thing to do.
• 6four -- Stuck in ignorance, regretful.
  The Image: The regret of being stuck in ignorance is having strayed from reality on one's own.
• 6five -- Innocent ignorance has a good outlook.
  The Image: The good outlook of innocent ignorance is in harmonizing smoothly.
• T9 -- Attack ignorance. It is not beneficial to be an aggressor. It is beneficial to ward off aggressors.
  The Image: It is beneficial to ward off robbers, for then above and below are in harmony.

The kwa signs:

• Desiring is necessary but danger lies ahead. When firmness is strong and not overthrown, its justice is not frustrated.
• Desiring with truthfulness lights up success in correct orientation toward good, in that it is posited on nature and thus correctly centered.
• It is beneficial to cross a great river in the sense that progressive action is successful.
• The Image: Clouds rise in the sky -- Desiring. Leaders make merry with food and drink.

The yao signs:

• F9 -- Desiring (on the outskirts) but not demanding, it is beneficial to employ constancy. No blame.
  The image: "Desiring on the outskirts" means one has not entered into dangerous actions. "It is beneficial to employ constancy; no blame" means one has not yet lost normalcy.
• 9two -- Desiring on the sand (not yet demanding), there is some criticism, but the end is auspicious.
  The Image: Desiring on the sand is because there is useless excess within. Though there is some criticism, it is to make the end auspicious.
• 9three -- Desiring in the mud (sinking in desire too deep) brings enemies.
  The Image: Desiring in the mud, calamity lies around. Once I have brought on enemies, I am careful not to be defeated.
• 6four -- Desiring in blood, following the yin path (a cave, obedience).
  The Image: Desiring in blood means listening receptively.
• 9five -- Desiring in the midst of wine and food. It is good to be correct.
  The Image: With wine and food, it is good to be correct, in the sense of being centered correctly.
• T6 -- Entering a cave, three uninvited guests come. Respect them, and the end is auspicious.
  The Image: Three uninvited guests come. Respect them, and the end is auspicious. Even though you do not gain a position, still you have not lost much.

The kwa signs:

• Contention. Above, adamant; below, dangerous. Strong in the face of danger, contend.
• When there is contention, there is blockage of truth. To be wary of what is within leads to good results -- strength comes and finds balance.
• Ending up unfortunate means that the suit could not be completed.
• It is beneficial to see a great person -- this is valuing central balance that is true.
• It is not beneficial to cross a great river, because it would mean entering an abyss.
• The Image: sky and water go in opposite directions -- contention. When leaders do things, they plan at the beginning (to avoid any future contention).

The yao signs:

• F6 -- Not persisting in an affair, there is some criticism, but the end is auspicious.
  The Image: Not persisting in an affair means that contention should not go on long. Though there is some criticism, the explanation is clear.
• 9two -- Not victorious in contention, one hides at a small place with only 300 families. There is no calamity (because the victor does not worry the revenge).
• 6three -- Depending on past deeds, if you are upright in danger, the end will be auspicious. If you pursue political affairs, nothing will be accomplished.
  The Image: Living on past deeds, one's luck depending on the heart of the high.
• 9four -- Contending unvictorious, return to destiny, change to rest in rectitude; then the outlook is good.
  The Image: Returning to destiny, changing to rest in rectitude, means not getting lost.
• 9five -- Contention is very auspicious.
  The Image: Contention is very auspicious when it is balanced and correct.
• T9 -- Even if one is given a belt of honor, before the day is out it will be taken away three times.
  The Image: One receives the robe through contention and is not worthy of honor.

The kwa signs:
The army is a group; being right is being correct. Those who can use groups correctly can be kings. When strength is balanced and responsive, it may take adventure yet still be in accord with the right way. With this to rule the country, yet the people will go along with. How can be no good fortune?
The Image: There is water in the earth -- the army. Leaders develop a group by housing and providing for the people.

The yao signs:

• F6 -- The army goes forth with discipline, no misfortune.
  The Image: The army goes forth in an orderly manner. If it loses order, there will be misfortune.
• 9two -- Being in the middle of the army is lucky, blameless. The king gives orders thrice.
  The Image: Being in the middle of the army is lucky, for one receives ruler's favor. The king gives orders thrice, providing for all the provinces.
• 6three -- The army may have casualties; misfortune.
  The Image: When the army has casualties, that is great lack of success.
• 6four -- The army retreats and camps. No blame.
  The Image: retreating and camping, without blame, means that one has not lost the constant.
• 6five -- There are animals in my fields first. I can then take up words (the army). No blame. A mature person leads the army. If the leader is immature, there will be casualties, and even if the leader is right, the prospects are bad.
  The Image: A mature person leads the army, with balanced action. The immature sustain causalities because their mission was not appropriate.
• T6 -- A great leader has orders to establish (or to expand) states and families. The unrighteous people are not to be employed.
  The Image: A great leader has orders through appropriate achievement. The unrighteous people are not to be employed, because they will disrupt the nation.

The kwa signs:

Accord is auspicious. Accord is assistance; it is the lowly following docilely.
• The first sortilege is always right. Following it will be no fault; then firmness is balanced.
• Then the uneasy will come -- above and below respond.
• Latecomers are unfortunate -- their path comes to an end.
• The Image: There is water on earth -- accord. The kings of yore thus set up myriad nations and associated with the lords.

The yao signs:

• F6 -- when there is truthfulness, accord with it is blameless. When there is truthfulness filling a plain vessel, when the end comes there is other good fortune.
  The Image: The first yin of accord has other good fortune.
• 6two -- Accord coming from within is auspicious if correct.
  The Image: Accord coming from within means not losing oneself.
• 6three -- The wrong person to accord with.
  The Image: The wrong person to accord with; will thee not be injury?
• 6four -- According with the wise outside, correctness brings good results.
  The Image: Accord with the wise outside is the way to follow the advanced.
• 9five -- Manifest accord. The sovereign uses three chasers. He let go the coming animals. Thus, the local people are not afraid. Auspicious.
  The Image: The good fortune of manifest accord is the correct balance of state. Letting go the coming and shooting the running away is Letting go the game before one. Thus, the local people are not disturbed, because the ruler has effected balance.
• T6 -- Accord without leadership bodes ill.

The kwa signs:

• Nurturing the small at small buildup, flexibility finds its proper position, so above and below respond to it. This is called nurturing the small. Strong yet obedient, firmness balanced, determined in action, one then succeeds.
• Dense clouds not raining are still moving. From the western region means that the actualization has not yet taken place.
• The Image: Wind moving up in the sky, nurturing the small buildup. Thus do leaders beautify cultured virtues.

The yao signs:

• F9 -- Returning to the path, how could that be blameworthy? It is auspicious.
  The Image: Returning to the path, it is right that there should be good fortune.
• 9two -- Leading back bodes well.
  The Image: Leading back into the center, and not losing oneself.
• 9three -- The wheels are detached from the cart. Husband and wife look away from each other.
  The Image: When husband and wife look away from each other, they cannot cohabit.
• 6four -- If there is truthfulness, blood goes and fear leaves, and there is no blame.
  The Image: Fear leaves when there is truthfulness, because there is a consonance of will with on high.
• 9five -- There is truthfulness in companionship. Blessings are shared with the neighbors.
  The Image: There is truthfulness in companionship, in the sense that one does not enjoy blessings alone.
• T9 -- It having rained and settled, exalted virtue is full. If the wife fights for control the same as the moon gets to its fullest, it is unlucky for a leader to go on an expedition.
  The Image: It having rained and settled represents full development of inner virtues. It is unlucky for a leader to go on an expedition, as there is some doubt at home.

The kwa signs:
Treading is the flexible (weak) treading on the firm (strong). There is joy that is in accord with heaven; this is how to tread on a tiger's tail and get through without being bitten. If one can exercise the position of the overall ruler and not be remorseful, this is illumination.
The Image: Sky above; lake below -- treading. Leaders stabilize the wills of the people by distinguishing the high and the low positions.

The yao signs:

• F9 -- Plain treading; to go is blameless.
  The Image: To go treading plainly means to carry out your vows alone.
• 9two -- Treading the level road. The person in obscurity is fortunate if upright.
  The Image: The person in obscurity is fortunate if upright in the sense of not becoming personally deranged within.
• 6three -- Although the squint-eyed can see, the lame can walk, they get bitten when they tread on a tiger's tail. A military man who wants to become a civil leader meets the same fate.
  The Image: The squint-eyed can see, but not clearly; the lame can walk, but not well enough to be companions on a journey. The misfortune of being bitten is that of being in an inappropriate place. When a military man becomes a civil leader, his determination must be adamant.
• 9four -- Treading on a tiger's tail with utmost caution turns out lucky.
  The Image: Utmost caution turning out lucky is determined action.
• 9five -- Decisive treading is correct yet dangerous.
  The Image: Decisive treading is correct yet dangerous; the position is appropriate.
• T9 -- Observing the treading, considering what is felicitous, the return is very auspicious.
  The Image: When great good fortune is on top (the leader), there is much celebration.

[goto Book 2]