Above; wind, gentleness, penetration
Below; earth, the passive

The word Guan possesses two related but opposed meanings in Chinese. By a slight change in tonal stress it can be made to mean both contemplating and being contemplated. The dual implications can perhaps be better understood if the hexagram is seen as a representation of one of those scenic gateways that were formerly erected on high hills in China. Such an edifice formed a landmark that could be seen for miles around but it also afforded a vantage point commanding a wide view of the countryside. In the same way, someone who raises himself to a position in which he is able to contemplate the rest of humanity at the same time puts himself up for inspection by the crowd.

Guan represents the worshipper who has washed his hands, but not yet made the offering. Impressed by his sincerity, all look up to him.

Guan combines the trigrams representing docility and flexibility. The hexagram is ruled from on high by the yang lines in the fifth and sixth places. The weak yin lines look up from below. When we contemplate the transcendental ways of heaven, we observe how the four seasons follow one another without deviation. The sages pursuing the same way, have given their instructions, and all under heaven submit to them.

The wind moves over the earth. So did the kings of old visit all parts of the kingdom to see their people and give them instruction.

Line 1

Contemplation like a child brings no reproach to the inferior man. But for the Superior Man, humiliation.

The child watches from a distance, innocently, but without understanding. There is a wise man at hand not understood by the ordinary people. They do not suffer from their lack of understanding because he brings them benefits. But for the Superior Man such lack of comprehension is shameful.

Line 2

Contemplation through the crack of the door is sufficient only for a housewife.

Watching through the door crack looking outward from within one sees a great deal but it is always the same view. It is related always to one’s personal domestic needs. A man (or a woman) who intends to take part in public life must have a much broader outlook than this.

Line 3

Contemplation of ourselves determines the choice between advance and retreat.

The third line is the point of transition. It is no longer sufficient to observe the world with the innocent eyes of the child or from a self-centred point of view. One must strive to acquire objectivity by looking inward and observing one’s feelings and emotions. Learning from these, one begins to plan the future development of one’s life.

Line 4

Contemplating the condition of the kingdom, he decides to seek a place at court and flourishes.

A man who understands the ways in which a kingdom is ruled should be given a position of authority. He will be there more as a guest, acting on his own initiative, than as a minister of the king.

Line 5

Contemplating his life, the Superior Man is without reproach.
The man in a position of authority over others should be ready at all times to examine his motives and his past record. But he will not be brooding over past mistakes. He will be examining his influence upon others. If this influence is good, he will enjoy the satisfaction of a career without blame.

Line 6

Contemplating himself, the Superior Man is without reproach.

This is the highest type of man who, after the deepest self-examination has finally excluded all selfish interests. Liberated from his ego, he can contemplate the transcendental ways of heaven.

© 1979 Neil Powell

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