Hexagram 20: Contemplation (View)
Hexagram
20. Contemplation (View) · Guan
Structure of the sign
The Chinese name of the hexagram, with a slight change in tone, has a twofold meaning. On the one hand, it denotes contemplating; on the other hand, being seen, serving as an exemplar. These notions are suggested by the fact that the hexagram may be conceived as the image of a tower, such as were frequent in ancient China. From such towers one had a wide view in all directions, and conversely, such a tower upon a mountain was visible from afar. Thus, through the hexagram, a ruler is shown who contemplates above the law of heaven and below the customs of the people, and who through his virtuous government provides a sublime model for the multitude. The hexagram is assigned to the eighth month (September–October). The light power withdraws, and the dark is rising once again. Yet this aspect does not come into consideration here for the overall interpretation of the hexagram.
The Judgment
Contemplation. The ablution has been performed, but not yet the offering. Full of trust they look up to him. The sacrificial ritual in China began with an ablution and a libation by which the deity was invoked. Thereupon the offerings were presented. The moment between these two acts is the most sacred, the instant of supreme inner concentration. If piety is full of faith and sincerity, its contemplation exerts a transforming and awe-inspiring effect upon those who are witnesses. In like manner, a sacred gravity is to be observed in nature through the regularity with which all natural occurrences proceed. The contemplation of the divine meaning of worldly events gives the man called to act upon others the means to exercise the same effects. For this, an inner concentration is required such as religious contemplation generates in great men of steadfast faith. Through this they behold the mysterious, divine laws of life, and through the profoundest earnestness of inner concentration, they grant them realization within their own person. Thus from their appearance emanates a mysterious spiritual power that acts upon men and subdues them, without their becoming conscious of how this comes to pass.
The Image
The wind moves over the earth: the image of Contemplation. Thus the kings of antiquity visited the regions of the world, observed the people, and imparted instruction. When the wind blows over the earth, it reaches everywhere, and the grass must bend before its power. Both these occurrences find their confirmation in the hexagram. They were translated into reality in the institutions of the kings of ancient times, who, on the one hand, gained a view of their people through regular journeys so that nothing existing as custom among the people could escape them, and on the other hand, exerted their influence whereby customs that were defective were amended. The whole points to the power of the superior personality. Such a man will survey the great mass of men in their true dispositions, so that no deception against him is possible; and on the other hand, by his mere existence, through the gravity of his personality, he will leave an impression upon them, so that they direct themselves according to him as the grass bends to the wind.
The lines
Line 1▶ ruling line
Boylike contemplation. For an inferior man, no blame. For a superior man, humiliating. An uncomprehending contemplation from afar is depicted here. Someone is present who exercises influence, yet his effects are not understood by inferior people. With the multitude, this does not matter much. Whether they understand the actions of the ruling sage or not, they nevertheless benefit by them. But for the superior man, this is a disgrace. He must not rest content with a foolish, unthinking contemplation of the prevailing influences. He must contemplate them in their interconnectedness and seek to understand them.
Line 2
Contemplation through the crack of the door. Furthering for the perseverance of a woman. Through the crack of the door one has a narrow view. One looks from the inside outward. The mode of observation is subjectively confined. One refers everything to oneself. One cannot enter into the perspective and motives of another. This is suitable for a good housewife. She need not understand worldly affairs. For a man who must act in public life, such a narrowly egoistic manner of contemplation is naturally an evil.
Line 3
Contemplation of my life decides between advance or retreat. Here is the place of transition. One no longer looks outward to receive more or less restricted or confused images; rather, one directs contemplation toward oneself to obtain the direction for one's resolutions. This inward turn of contemplation is precisely the overcoming of the naive selfishness of one who views everything solely from his own standpoint. One attains reflection and thereby objectivity. Self-knowledge, however, is not a preoccupation with one's own thoughts, but with the effects that proceed from oneself. Only the effects of one's life provide an image that justifies us in deciding upon advance or retreat.
Line 4
Contemplation of the light of the realm. It is furthering to act as the guest of a king. Here a man is portrayed who understands the secrets by which a kingdom is brought to flourish. Such a man must be placed in an authoritative position where he can be efficacious. He should be, as it were, a guest—that is, he should be able to act independently and be honored, not used merely as an instrument.
Line 5▶ ruling line
Contemplation of my life. The superior man is without blame. A man in an authoritative position, to whom others look up, must constantly be prepared for self-examination. The right kind of self-examination, however, does not consist in idly pondering oneself, but in testing the effects that proceed from oneself. Only when these effects are good, so that one exerts a beneficial influence upon others, will the contemplation of one's own life afford the satisfaction of being free from blame.
Line 6▶ ruling line
Contemplation of his life. The superior man is without blame. While the preceding line represents a man who contemplates himself, here at the highest place all that is personal, all that relates to one's own ego, is eliminated. A sage is shown here who, outside the turmoil of the world and free from the self, contemplates the laws of life and thus recognizes as supreme how one becomes free from blame.
Below ☷ Earth (Kun)
- Direction
- SW
- Element
- Earth
- Attributes
- Receptive · Yielding · Nourishing · Supporting · Dark
- Family
- Mother
Above ☴ Wind (Sun)
- Direction
- SE
- Element
- Wood · Wind
- Attributes
- Gentle · Penetrating · Gradual · Persevering
- Family
- Eldest Daughter