SHENJIVA : My Journal of Arts.
Richard Dagan

Studies Index...

The Draco Natal Overlay
Applying major fixed stars in constellation Draco to assess an overarching principle that bears upon psychodynamics in the radix.

In this exercise we will overlay the tropical geocentric whole signs radix with 18 (+2) major stars of the circumpolar Draco constellation. We will create a cognitive map that identifies aspect patterns we find descriptive of key dynamics among natal points, and connections with Draconic stars, Thuban (α Dra) and Ketu/Shǎowi (κ Dra) in particular, to test for meaning and resonance. We will also focus on the 6th-house* Sagittarius complement (including Vertex, CeresR, ChironR, Galactic Center), and consider these in relation to the head of the Dragon and the Cat's Eye Nebula (NGC6543), situated within minutes of the North Ecliptic Pole (NEP). The objective is to better apprehend key dynamics and psychophilosophical orientation.

There are numerous rules and considerations that commonly apply to the use of fixed stars in the natal chart. These chiefly include matters of magnitude, angularity, aspect, declination, nature or quality, and domification.

I much appreciate Anne Wright's Constellations of Words, which explores the etymology and symbolism of the constellations and fixed stars. She presents star lists ordered in several convenient ways, and passages from various authors of books on star lore for each star. The following is drawn from her page entitled The Fixed Stars in Natal Astrology, featuring material from Vivian Erwood Robson (1890-1942), author of The Fixed Stars and Constellations in Astrology (1923:92-105):

The influence of the fixed stars differs from that of the planets in being much more dramatic, sudden and violent. As a rule planetary effects are gradual and operate comparatively slowly, one might almost say softly, whereas the stars appear to exercise most of their influence in sudden, hard, vehement bursts, producing tremendous effects for short periods, and, after raising the natives to a great height, dropping them suddenly and bringing a series of dramatic and unexpected disasters. In other words the fixed stars may elevate from poverty to the extreme height of fortune or vice versa, whereas the planets do not do so. It may be taken as a fairly well-established rule that the stars do not operate alone, except perhaps in those cases where they are situated on angles, and that their chief effect is transmitted by the planets. They seem to form an underlying basis upon which the horoscope is built, and if a planet falls upon a star its effect is greatly magnified, giving it a prominence in the life that is quite unwarranted by its mere position and aspects in the map. Cases are known to all astrologers in which a certain planet in a horoscope seems to be emphasized for no apparent reason {p.93}, so that it acts drastically throughout the life, and in a case such as this there is usually a fixed star in operation in the background through the planet concerned.

The extent and magnitude of the effects brought about by the stars depend upon several factors, namely, (a) apparent size, (b) celestial position, (c) nature of planet through which they operate, and (d) general nature of the horoscope. [...]

[...] Note on the map or make a list of the fixed stars that fall in conjunction and parallel with, or in opposition to, the planets, together with their magnitudes and natures. The following orbs may be allowed for conjunction and opposition.

For a 1st magnitude star, 7degrees 30minutes; for a 2nd magnitude, 5degrees 30minutes; for a 3rd magnitude, 3degrees and 40minutes; and for a 4th magnitude star, 1degree and 30minutes.

[I totally disagree with these orbs, most people give about 1degree to 1 for fixed stars of 1st magnitude. I would give Sirius a maximum of 2 degrees. Sirius is by far the brightest star. I give a 1st magnitude star about 1degree 15 minutes, gradually decreasing to 15 minutes for a 6th magnitude star. - Anne Wright].

Such delimiters won't concern us overmuch in this exercise, but they're worth noting. And that also applies with respect to declination and parallels, where we normally require very tight orb. In the case of circumpolar Draco, however, everything is far out of bounds, well North of the ecliptic. We're so far beyond the ballpark of general interpretation that we have to consider a different dimension, what we might conceive as another order of being.
So let's dig a little deeper.

Back to Wright. For Draco and Ursa Minor she quotes Richard Hinckley Allen's Star Names: Their lore and meaning, first published by G. E. Stechert in 1899, then repulished by Dover in 1963 and now in the public domain. The following proves useful for our purposes.


In Persia Draco was Azhdehā, the Man-eating Serpent, occasionally transcribed Hashteher; and, in very early Hindu worship, Shi-shu‑mara, the Alligator, or Porpoise, which also has been identified with our Delphinus.

Babylonian records allude to some constellation near the pole as a Snail drawn along on the tail of a Dragon that may have been our constellation; while among the inscriptions we find Sīr, a Snake, but to which of the sky serpents this applied is uncertain. And some see here the dragon Tiāmat, overcome by the kneeling sun-god Izhdubar or Gizdhubar, our Hercules, whose foot is upon it. Rawlinson, however, said that Draco represented Hea or Hoa, the third god in the Assyrian triad, also known as Kim‑mut.

As a Chaldaean figure it probably bore the horns and claws of the early typical dragon, and the wings that Thales utilized to form the Lesser Bear; hence these are never shown on our maps. But with that people it was a much longer constellation than with us, winding downwards and in front of Ursa Major, and, even into later times, clasped both of the Bears in its folds; this is shown in manuscripts and books as late as the 17th century, with the combined title Arctoe et Draco. It still almost incloses Ursa Minor. (p.204)


Ursa Minor was not mentioned by Homer or Hesiod, for, according to Strabo [I.1.6, C3], it was not admitted among the constellations of the Greeks until about 600 B.C., when Thales, inspired by its use in Phoenicia, his probable birthplace, suggested it to the Greek mariners in place of its greater neighbor, which till then had been their sailing guide. Aratos, comparing the two, wrote, as in our motto, of the Minor, its Guards, β and γ, then being much nearer the pole than was α, our present pole-star. Thales is reported to have formed it by utilizing the ancient wings of Draco, perceiving that the seven chief components somewhat resembled the well-known Wain, but reversed with respect to each other. From all this come its titles Φοινίκη, Phoenice, and Ursa Phoenicia. (p.448)

The specific stories spun of these stars in Middle Eastern and Greco-Roman mythoi and commonly referenced as frameworks for psychological inter-
pretation hold no real resonance for me in an archetypal sense. But something in the nature of the dragon...

Theoi identifies four types of dragons (serpent Dracones, marine Cetea, fire-breathing Chimaera and she-monster Dracaenae) in Greek mythology, with variations in each category. The name of the first type derives "from the Greek words 'drakein' and 'derkomai', meaning 'to see clearly' or 'gaze sharply'", from which we derive our own word 'dragon'.

The take-away there is to see clearly, a clairvoyance, which I'll interpret as experience of the godhead, seeing the underlying common principle or substance. But more on that in paragraphs below. For now, whether guardians of sacred springs, groves or golden treasure, inhabitants of remote lands, dangerous sea-monsters, chimeric fire-breathers, or she-dragons like Echidna or Ceto, all of these dragon-types seem remote. As do the dragons of India or Europe, which tend to be very fiery and aggressive.

Dragons of the Far East come closer to the mark. They're more benevolent, powerful and auspicious. The Chinese dragons and the four Dragon Kings, divine rulers of the four seas; Japanese dragons (日本の竜 Nihon no ryū), Korean, Vietnamese and more, but these in particular, associated with water and weather, control of rain, flood, and hurricane. And divinity. These are the meanings we're looking for — more ... celestial.

In a wonderful book entitled The dragon in China and Japan (1923: 242pp), author Marinus Willem de Visser (1876-1930), writing on the 'Nature of dragons' (Ch.3, 2), tells us

[t]he Classics have taught us that the dragon belongs to those who have the most ling [...] i.e. whose shen manifests itself in the most powerful way. The Rh ya yih [a vocabulary probably
dating from pre-Christian times] goes further and states that the dragon possesses the most ling of all creatures. [...]

Hwai Nan Tszĕ goes as far as to declare the dragon to be the origin of all creatures, as we learn from the following passage: "All creatures, winged, hairy, scaly, and mailed, find their origin in the dragon. [...]"

In the Historical Records we read a quotation from Chwang tszĕ, where Confucius after having talked with Lao tsze says: "As to the dragon, we cannot understand his riding on wind and clouds and his ascending to the sky. To-day I saw Lao tszĕ; is he not like the dragon?"

According to the Pi ya [11th C] "none of the animals is so wise as the dragon. His blessing power is not a false one. He can be smaller than small, bigger than big, higher than high, and lower than low. Therefore according to the Yih King, Kien (乾, the first [hexagram]) by means of the dragon rules Heaven, and [K'un] (坤) by means of the horse rules the earth; the dragon is a heavenly kind of being, the horse an earthly one. (64-66)

Dragon and the Tantric Way

There's a psychophilosophical core we need to adduce at this point, because because it's reflected in our thematic understanding of the dragon. In my experience, that core is best expressed in Tantra.

A working definition of Tantra is developed by David Gordon White in Tantra in Practice (2000: 664pp), beginning with one proposed by Madeleine Biardeau and broadened by Andr Padoux (in "Tantrism", The Encyclopedia of Religion. Mircea Eliade, Ed. 1986:14:273):

[...] the doctrinal aspect of Tantra is "an attempt to place kāma, desire, in every sense of the word, in the service of liberation ... not to sacrifice this world for liberation's sake, but to reinstate it, in varying ways, within the perspective of salvation. This use of kāma and of all aspects of this world to gain both worldly and supernatural enjoyments (bhukti) and powers (siddhis), and to obtain liberation in this life (jīvanmukti), implies a particular attitude on the part of the Tantric adept toward the cosmos, whereby he feels integrated within an all-embracing system of micro-macrocosmic correlations." (8)

What we want to get at is the connection between inner cosmology and outer. We approach that connection here, gaining some sense of our dragon. "The key to understanding Tantric practice", Wright continues, "is the mandala, the energy grid that represents the constant flow of divine and demonic, human and animal impulses in the universe, as they interact in both constructive and destructive patterns."

Like the Vedic sacrificial altar of which it is a streamlined form, the mandala is a mesocosm, mediating between the great and small (the universal macrocosm and the individual microcosm), as well as between the mundane and the sublime (the protocosm of the visible world of human experience and the transcendent-yet-immanent metacosm that is its invisible fount). This grid is three dimensional, in the sense that it locates the supreme deity (god, goddess, celestial buddha, bodhisattva, or enlightened tīrthaṅkara), the source of that energy and ground of the grid itself, at the center and apex of a hierarchized cosmos. All other beings, including the practitioner, will be situated at lower levels of energy/consciousness/being, radiating downward and outward from the mandala's elevated center point.

Because the deity is both transcendent and immanent, all of the beings located at the various energy levels on the grid participate in the outward flow of the godhead, and are in some way emanations or hypostases of the deity himself (or herself). For Hindu Tantra, this means that the world is real and not an illusion; this is an important distinguishing feature of Hindu Tantric doctrine. Rather than attempting to see through or transcend the world, the practioner comes to recognize "that" (the world) as "I" (the supreme egoity of the godhead): in other words, s/he gains a "gods eye view" of the universe, and recognizes it to be nothing other than herself/himself. For East Asian Buddhist Tantra in particular, this means that the totality of the cosmos is a "realm of Dharma," sharing an underlying common principle (the teachings of the buddhas), if not a common material substance [Rambelli]. More generally, this means that buddhahood is virtual within all creatures. In the words of the Hevajra Tantra (2.4.70, 75), "All beings are buddhas" and "there is no being that is not enlightened, if it but knows its own true nature." (9, 10; links and emphasis added.)

Adding to the mix...

In Beasts of Albion (1994), supporting text for the beautifully illustrated deck of animal archetypes, "using ancient British animal guides for self-development", Miranda Gray identifies three main types of dragon: hoarding, elemental, and destructive. Sometimes symbolizing that which must be overcome, as the Christian church made of pagan belief the Dragon to be slain. She provides an interesting set of characteristics in keywords, description of Dragon in a spread, and an interpretation of its psychospiritual meaning:

Strength of personality; independence; self-reliance; shrewd intellect; determination; achievement; solitude; luxury; wealth; earth power; leadership; judgment; life force; vitality; awakening; empowering; protection; knowledge.

[T]he Dragon is a fundamental symbol of supreme power, both the elemental power of primal, natural forces, and more secular, temporal power [...] the Dragon represents inner knowledge and the need to search for this treasure [...] teaches the beauty of the power of knowledge, the responsibility for wisdom and judgment in the use of knowledge, and the disaster and destruction its misuse may bring. (1994:97)

Gray writes that "all the attributes of the [39] featured animals [including Dragon and Unicorn] lie within each individual [and] at certain times some of those characteristics emerge more strongly than others" (p.13). She believes these strengths and abilities can be called upon in times of need. As a magician might conjure spirits perhaps, or as Gray suggests in this case, by using the cards as a focus for meditation or visualization. Somewhat different is what Gray describes as one's Totem Animal, the story offered by whom "is the story of your true Self"; she adds that "your Totem Animal is one you are born with, and generally remains with you throughout life", although it may change in some circumstances. There are also companion animals, "called upon to guide you to your strengths and abilities", and who "change throughout your life, depending on your particular circumstances at the time" (139). My experience in gestalt in gestalt might be described in similar terms.

Gray writes that some may already know their Totem Animal. My internal relationships do not involve a Totem per se, but I could appreciate the concept and anticipated a result before working with the deck. It seemed to me I might draw Wolf, based on experiences in childhood and adolescence with a German Shepherd, my only close outer-world companion. Gray's interprets Wolf as mentor, cooperative partner and companion. I was interested in the schema, and wanted to see what might present. But when the process was complete and I pulled the top card ... it was Dragon. Surprised, I looked at the bottom of the deck. There was Wolf. There was a sense of differently apprehending my own nature, another level or dimension of experience. And a goodbye...

Draco spans over 250 degrees of the Zodiac
from the Signs of Aries to Sagittarius,
and contains 18 named fixed stars.

The Draco Overlay — An overarching principle

I want to read Draco as an overarching principle or agency, an elemental, primal power perhaps similar to the Celestial Intelligent Energy or Inner Self Helper, terms coined by forensic psychiatrist Ralph B. Alison with respect to the spiritual nature of human beings in dissociative conditions. This seems to me another way of apprehending the plane of immanence, a different way of seeing.

What I need here is a sense of significance regarding the Sagittarius complement, which we might take as the focus of much in the chart. The dominating planet, Almuten Figuris and Alcocoden of the radix is Venus*, conjunct Vesta, Rahu and MC, and focus of the core kite with NeptuneR, the AIR singleton, at apex, Pluto and CeresR/CironR at wings; but that kite in addition is part of a grand sextile, a foration in which we find other kites and specifically, one with 12th-house AMUN at apex, CeresR/ChironR as focus situated in the head of Draco, between the eyes.

* I've used AstroFox 0.8, the free online service by Michael Angelkovich, for this calculation; longitudes for Sun and Moon are slightly off, but all other results are fine — a very useful service. I also use the free version of Zet 9 Lite, an excellent program.

That different way of seeing to which we referred is perhaps more readily appreciated in our correlation pf Venus with Anahata — see Kundali Transformation for most recent reference — and Amoghasiddhi, to the effect that the transpersonal is apprehended on the basis of collective identification at the personal level.

Achievements are of the group, in which the individual participates. This awareness expands boundaries, eliminates threat, fear, envy and jealousy.

Notes on important chart dynamics and Draco connects...
  1. The major stars of Draco overlay of the chart, Aries through Sagittarius, encompassing Q4 (10,11,12), Q1 (1,2,3), and Q2 (4,5,6). East and North hemispheres.

    Note that Q3 (7,8,9) is not in the pattern, but in Aqu-8 and closely conjunct Persephone is Omicron Draconis (ο Dra), pole star (close to the North Celestial Pole) of Mercury 2 — our Scout planet, correlated with Vishuddhi, and Amoghasiddhi — and apex of a YOD kite focused at Pluto. Q3 is Southwest, our Ming Gua (2, Kun, Earth) direction of stability. Also proximal the Pluto Point.

    Jupiter (Q3, Pis-9), our lead planet and a singleton in Universal signs, is linked with Thuban (Q1, Vir-3) and other points under Draco (Q4, Q1, Q2) by grand sextile.

  2. Ketu*-Shǎowi (κ Draconis, κ Dra) is conjunct Pluto (Q1, Leo-2). They are binovile Sun, which is Atmakaraka and Hyleg (Tau-11), and square the balance of the Tau stellium. They are also in a Grand Sextile, with a core Grand Trine of Pluto, CeresR/ChironR and Venus/Vesta. * κ Draconis is sometimes referred to as Ketu, alluding to the 'tail' of the dragon.3
  3. Thuban (α Draconis, α Dra) is proximal Saturn and part of the opposing YOD-kites dynamic with respective apices of Rahu/MC and Ketu/IC, wings of Jupiter, PTAH, Thuban and Pallas. The nature of that dynamic is complex, formed from inconjuncts, semisextiles, sextiles, oppositions, and trines. And from Thuban we engage a Grand Sextile that includes the four wings of those YOD-kites dynamic, plus Osiris (Can-1) and Lachesis (Cap-7), which oppose each other. But this is an engine for transformation and integration.

    Exact conjunction of TJupiter with Thuban, the Draco heart or pivot, occurred 11 September 2015, near the beginning of this study. That conjunction seems to have coincided with progressively deeper exploration of philosophical foundation at the heart of "the work", going Q1:Vir-3 to Q2:Sag-6, where we find the head of the dragon.

  4. Developmental tensions are generated through Nodal (Q4, Ari-10; Q1, squares with Uranus (Q2, Lib-4), which is parallel Pluto; and the two red arms in the chart, indicating compounded squares from (1) Pluto to the Tau stellium, with Sun binovile Pluto; and from (2) the Virgo to the Sagittarius complement.
  5. Pluto/Ketu-Shǎowi goes to Q2:Sag-6. Sun and Ascendant form a YOD focused at the Galactic Center in Q2:Sag-6, where CeresR/ChironR and much of the Sag complement is contained in the head of Draco, between the eyes. The area is squared by Thuban, Saturn, Juno, and Mars, but these all connect with the Taurus stellium, and with another grand sextile via Thuban, which is part of the YOD kites pattern and the Rahu-MC/Ketu-IC axis. Almuten Figuris and dominating planet Venus (Q4, Ari-10) also trines, and AIR singleton NeptuneR sextiles. The work of personal transformation and inner cosmology is focused here, in the realm of outer.

Constellation Guide presents a very useful page on Draco, with description of the major stars. It's interesting to note that Draco includes a number of double and binary stars3 — see list of stars, 19 of them with planet(s). Draco is the 8th largest constellation, extending some 1083 sq. deg., with a 'tail' of stars 280,000 light-years in length. Thuban (α Draconis, α Dra), a binary star (with Alpha Dra B), was the northern Pole Star from 3942 to 1793 BCE4, succeeded by Kochab (β Ursae Minoris, β UMi), then by Polaris (α Ursae Minoris, α UMi) around 500 CE. A circumpolar constellation, never setting below the horizon, always visible in the Northern Hemisphere, Draco's heart or pivot is Thuban, which some scholars agree5,6,7,8 while others disagree9,10,11 figured significantly in the design of the Great Pyramid of Giza (Khufu).


What becomes most salient beyond the transformational Pluto/Ketu-Shǎowi thrust and the Thuban reintegration is the Galactic Center focus of the YOD with Sun and AC. Draco's head and eyes are conjunct at this locus in Sagittarius, and encompass the natal complement, the heart of which is CeresR/ChironR.

The Sagittarius complement is found in or proximal to the head of Draco, in the 6th house, Whole Signs. But in other systems of division, e.g. Placidus and Equal House, the complement is in the 5th and we can sensibly read its significance in that context. In the present exercise however, we're looking to apprehend something of the work ahead, and with respect to the Sagittarian theme, that goes to appreciating "the work" as part of the collective
"One Work", as Alan Oken calls it.

Oken's (1974) The horoscope, the road, and its travelers has been an important reference for me over the years, during which I have found personally apposite his description of Pluto in the 1st: Pluto rising marks a loner, someone who is constantly undergoing a process of transformation which is tested through sporadic attempts at social interactions... A great need for solitude, constant endings and new beginnings. This 1st-house locus presents in certain systems of house division, e.g. Equal House and Campanus, and with several others in which Pluto is found within 5 of the 2nd and may have more influence upon the latter. I can make sense of Pluto in the 2nd, where it clearly resides with Whole Signs and Placidus, but the fit is less profound, and the Sagittarius complement then occupies the 6th, rather than the 5th. No matter what domification we choose, resonance issues arise. So we go with the system that suits immediate need.

In this exercise we want to study a values transformation, so Pluto in the 2nd works well; and we're looking at work/health, so 6th is appropriate too. And it then becomes useful to consider Oken's assessment of the 6th from an esoteric standpoint. His construct provides a platform I can accept in principle, with a somewhat different application of terms. He writes that the 6th

[...] brings us to those experiences which help to create a greater sense of wholeness both in ourself and in the world around us. It is the Soul which creates those organizations that serve and protect the environment, its minerals, plants, and animals. It is the Soul who seeks to acquire those techniques, processes, and skills that further the unification of the lower and Higher selves. The work that we do ceases to become "our job" and instead becomes our part in the One Work that has service to humanity as its objective, thus reducing the sense of separation (and the violence that ensues) from self-serving activities. We are then in a position to serve the Self.

I avoid the term 'Soul', and will here construe it as egoic function rather than an immortal essence evolving toward purity; and I'll interpret "service to humanity" as work with the intrasubjectively apprehended collective. The project is not about coming "to serve the Self" per se, because as an egoic function I am not separable from Self and the principals of the gestalt, which is the predicate, which is the work. I take "the One Work" to mean the vast development, the transpersonal, universal. Gestalt principals are personal and transpersonal agencies, in some frames apprehended as of the Self, as, for instance, the neteru are of Amun, but that arena of operation, though sometimes apperceived, is generally beyond the scope of my egoic focus, which is communication and harmonization, expression and healing. To me, Sag-6 seems like a doorway to illimitable dimension, a portal both supporting and incomprehensibly beyond my individual reality.

Chiron is at the heart of the Sagittarius complement. I don't read Chiron as a 'bleed', some sort of egregious wound we need to debride. In Chiron: Working with the myth. Interpretation of the "psychic wound" in astrological analysis, I presented a version of the myth developed by Melanie Reinhart in association with Michael Kearney, author of Mortally Wounded: Stories of soul pain, death, and healing (1996: 192pp). Kearney was a consultant in palliative care medicine at Our Lady's Hospice and St. Vincent's Hospital in Dublin; he found that the Chiron story proved deeply relevant for many patients facing death, that it provided a framework facilitating introspective awareness, integration and healing. In death, in the Underworld, Chiron discovers shapes moving in the darkness. He realizes that these shades are parts of himself, dissociated aspects he then embraces with compassion and integrates, becoming whole, achieving transcendence. Chiron is a mentor, a teacher, a healer. What we're looking at here, with respect to ChironR in Sag-6, is what there is to be done. The work is internal, but it's with the collective. It has effect beyond...

Influences: According to Ptolemy the bright stars are like Saturn and Mars. Draco gives an artistic and emotional but somber nature, a penetrating and analytical mind, much travel and many friends but danger of robbery and of accidental poisoning. It was said by the Ancients that when a comet was here poison was scattered over the world. By the Kabalists it is associated with the Hebrew letter Mem and the 13th Tarot Trump "Death." — Virginia Robson, Fixed Stars and Constellations in Astrology. (2003:p.43)

Galactic Center

The Galactic Center
In Sag-6, between the dragon's eyes, proximal Etamin (γ Draconis, γ Dra; aka, Eltanin), brightest star in Draco, and Rastaban ( Draconis, Dra). In the radix, ChironR, CeresR and Vertex are found between them.

Galactic Center is sometimes referred to as the Sun
(Transmundane or Supra-Celestial Sun) of our Sun.12

What we see...

There was a time quite recently (see Leaving samsara [27 Jan 15] and before, even many times more) when I conceived Saṃsāra to be this life, this reality, the repeating cycle of birth-life-death, quite obviously not the standard rendering but taken instead to mean the constant cycling of identity, recurrent buildup and breakdown, the need to purify and transform (Moon square Pluto). The idea of it not inconsistent with...

During the course of each life, the quality of the actions (karma) performed determine the future destiny of each person. The Buddha taught that there is no beginning to this cycle but that it can be ended through perceiving reality. The goal [...] is to realize this truth, the achievement of which (like ripening of a fruit) is moksha or nirvana (liberation). — Wikipedia

Reincarnational associations vaguely appeal as means by which one might frame and explore developmental realities, as in the psychological astrology and metaphysics of Forrest and Green, but much more resonant for me is the feeling that these are openings with other beings in plurality, the egoic relationship with deity both immanent and transcendent, personal and transpersonal, apperceived of a purpose, developmentally, gaining awareness and fostering the explorations and expressions of the community, inclusiveness, egality and harmony. Working with principals and Vajrayana through voice and image, all going to enlightenment and dragon knows...

Hexagram 22. Pi, Grace.
Hexagram 22. Pi / Grace


GRACE has success.
In small matters
It is favorable to undertake something.

Nine at the top means:
Simple grace. No blame.

[...] all ornament is discarded. Form no longer conceals content but brings out its value to the full.
Perfect grace consists not in exterior ornamentation of the substance, but in the simple fitness of its form.

The I Ching or Book of Changes. Richard Wilhelm; C.F. Baynes, Transl. Bollingen Series XIX; Princeton University Press. 3rd Ed. 1967:90-93.