Now, looking at the Qian hexagram here, we can discern its meaning. Let’s briefly discuss its six lines (there is also a “Yong Jiu” line, but we’ll focus only on the six).
Initial Nine (初九): The line statement says: “Hidden Dragon: Do not act.”
Nine in the Second Place (九二): “Dragon appearing in the field. Favorable to meet the noble person.”
Nine in the Third Place (九三): “The noble person is ceaselessly vigorous all day. In the evening, alert and cautious. Danger. No blame.” (Some punctuate it as “alert and cautious, danger, no blame” because ancient texts lacked punctuation. Modern interpretations vary, but each added punctuation mark risks limiting the meaning – like “breaking one of its wings.”)
Nine in the Fourth Place (九四): “Leaping from the abyss (or lingering in the deep). No blame.” (This line likely omits a character, meaning “leaping or lingering in the deep.”)
Nine in the Fifth Place (九五):”Flying dragon in the heavens. Favorable to meet the noble person.”
Top Nine (上九): “Arrogant dragon. There will be regret.”
Let’s briefly interpret this. Essentially, the attributes of these six positions all represent the dragon—especially relevant to China’s examination system. Frankly, all parents hope their children will “become dragons” (望子成龙), whether boys or girls. (Though now it’s sometimes distinguished: “望女成凤” for girls, “望子成龙” for boys, but collectively it’s still “望子成龙.”)
Your life philosophy is embedded right here.
This is your life philosophy. Each of us, in our own life, embodies these six dragons. It’s as if a single dragon exists in six different positions, corresponding to the stages of the Qian dragon:
1. Initial Nine Position: The dragon is called a “tri-habitat” creature—aquatic, terrestrial, and aerial. When it’s in the water, it’s the “Hidden Dragon: Do not act,” because your position isn’t ready. Where did Zhuge Liang live before emerging? The “Sleeping Dragon’s Abode” (卧龙居), right? That’s the “hidden dragon” state.
2. Second Nine Position: When fate adjusts, you reach the second stage: “Dragon appearing in the field.” This is followed by the crucial phrase: “Favorable to meet the noble person.” This is very significant.
For example: After you graduate with your master’s degree, some of you may wish to pursue a Ph.D., especially those with strong language skills and deep academic foundations. Others may seek jobs. But frankly, today, graduating from university often feels synonymous with unemployment. Every university prioritizes employment.
As a teacher, I genuinely cannot “take over” for each student, guaranteeing them a job—I simply can’t do it. Not just now in my old age; I couldn’t do it when I was young either. Yet, this is the expectation placed upon us.
The Second Nine position is critically important in this process.The “timeliness” in “studying and timely practicing” (学而时习之) should not be interpreted merely as constant, patient repetition. You must seize the opportune moment. “Timely” isn’t enough; “seizing the moment” (趁时) is best—grasping the opportunity when it arises. Why? Because you are now the “dragon appearing in the field”—your diploma is in hand.
But the key to “dragon appearing in the field” is opportunity, underscored by the vital phrase: “Favorable to meet the noble person”—meaning aiding by a noble person or mentor. Once this opportunity arises, my fellow students, you must seize it. This is a pivotal juncture in life.
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