Hexagram 20 觀 - GUAN / CONTEMPLATION (THE VIEW)

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Trigrams

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• Above: Xùn, the Gentle, the Wind
• Below: Kūn, the Receptive, the Earth

The Chinese name of the hexagram, with a slight variation in pronunciation, carries a dual meaning. On one hand, it signifies contemplation or viewing; on the other, it means being seen, serving as an exemplar or model. These concepts are suggested by the structure of the hexagram, which can be interpreted as the image of a tower common in ancient China. From such towers, one enjoyed a sweeping view of the surroundings, while the tower itself, standing high on a mountain, was visible from afar. Thus, the hexagram represents a ruler who contemplates the laws of heaven above and the customs of the people below, establishing an exalted model for the masses through exemplary governance.

The hexagram is associated with the eighth month (September-October). The light power is retreating, while the dark power is on the rise again. However, this aspect is not central to the overall interpretation of the hexagram.

The Judgment

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Contemplation. The ablution has been performed, but not yet the offering. Full of trust, they look up to him.

Sacrificial rituals in ancient China began with an ablution and a libation to invoke the deity, followed by the presentation of the offerings. The interval between these two actions is the most sacred - a moment of ultimate inner concentration. When devotion is faithful and sincere, its contemplation transforms and inspires awe in those who witness it.

Similarly, a sacred gravity is visible in nature through the regular operation of natural laws. Contemplating the divine meaning of cosmic events provides the person called to influence humanity with the means to produce similar effects. This requires an inner concentration like that generated by religious contemplation in individuals of great stature and deep conviction. Through this, they perceive the mysterious divine laws of life and realize them within their own personality through the profound seriousness of inner concentration. Consequently, a mysterious spiritual power emanates from their very presence, influencing and subduing people without them ever becoming conscious of how it happens.

The Image

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The wind blows over the earth: The image of Contemplation. Thus the ancient kings visited all regions of the world, contemplated the people, and provided instruction.

When the wind sweeps over the earth, it reaches everywhere, and the grass must bend to its power. Both dynamics find confirmation in this hexagram. They were practically implemented in the institutions of ancient kings, who made regular journeys to observe their people firsthand, ensuring that no local custom escaped their notice. At the same time, they exerted their influence to reform any customs that were out of harmony.

The entire concept points to the power of a superior personality. Such a person can look across the great mass of humanity and discern their true dispositions, making deception impossible. Conversely, by their sheer presence and the weight of their character, they make an impression that causes others to guide themselves by them, just as the grass bends before the wind.

The Lines

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Six at the beginning means:

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Boyish contemplation. For an inferior person, no blame. For a superior person, humiliating.

An uncomprehending contemplation from a distance is depicted here. Someone is actively exerting influence, but their actions are not understood by inferior people. This matters little for the masses; whether or not they understand the actions of the ruling sage, they still benefit from them. However, for a higher individual, this is a disgrace. They must not content themselves with a foolish, thoughtless viewing of prevailing influences, but must examine them in context and strive to understand them.

Six in the second place means:

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Contemplation through the crack of a door. Furthers the perseverance of a woman.

Peering through the crack of a door provides a limited view. One looks from the inside out, making the perspective subjectively restricted. Everything is related back to oneself; one cannot empathize with others or understand their motives. This is appropriate for a good housewife, who has no need to understand world affairs. However, for a man who must act in public life, such a narrow, egoistic perspective is naturally detrimental.¹

Six in the third place means:

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Contemplation of my life decides choice of progress or retreat.

This marks the place of transition. One no longer looks outward to receive more or less limited or confused impressions; instead, one directs contemplation inward to find guidance for decisions. This introversion of contemplation overcomes the naive selfishness of someone who views everything solely from their own standpoint. It leads to reflection and, consequently, to objectivity. Yet self-knowledge is not a preoccupation with one’s own thoughts, but with the effects that emanate from oneself. Only the real-world effects of one’s life provide a clear picture that justifies a decision to advance or retreat.

Six in the fourth place means:

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Contemplation of the light of the kingdom. It is beneficial to exert influence as the guest of a king.

Here, a man is depicted who understands the secrets of bringing a kingdom to prosperity. Such an individual must be placed in an influential position where he can act effectively. He should be treated as a guest, meaning he ought to exert his influence independently and with honor, rather than being used merely as a tool.

Nine in the fifth place means:

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Contemplation of my life. The superior person is without blame.

A man in a leading position, to whom others look up, must be constantly ready for self-examination. However, the correct method of self-examination does not consist of idle introspection, but rather of evaluating the effects that emanate from him. Only when these effects are beneficial and exert a positive influence on others will the contemplation of his own life afford the satisfaction of being free from blame.

Nine at the top means:

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Contemplation of his life. The superior person is without blame.

While the preceding line represents a man examining himself, here at the highest position, all personal, ego-driven references are eliminated. A sage is shown here who stands outside the turmoil of the world, free from the self, contemplating the laws of life. This is recognized as the supreme achievement, as it renders one entirely free from blame.

Reference links

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• Hexagram look-up table
• Advanced hexagram correspondence table