I Ching Hexagram 20 - Contemplation
Description and interpretations of I Ching (Yijing) hexagram 20 "Contemplation"
觀 - Guān
Phong Địa Quan
Contemplation
Upper (Outer) Trigram: ☴ Xun, Wind
Lower (Inner) Trigram: ☷ Kun, Earth
Other Titles: View, The Symbol of Steady Observation, Observation, Viewing, Looking Up, Observing, Admiration, To Examine, Rulers and Their Subjects, Introspection, Perception, Contemplation of the Work.
English Translations & Interpretations
The Judgement
Wilhelm/Baynes: Contemplation. The ablution has been made, but not yet the offering. Full of trust they look up to him.
Legge: Contemplation shows us a worshipper who has purified himself, but must still present his sacrifice with that dignified sincerity which inspires reverence.
Blofeld: Looking down.[This word often means “contemplation" and I have so translated it when the context so requires.] The ablution has been performed, but not the sacrifice. Sincerity inspires respect. [This is generally understood to mean that the first step has been taken or that one has bound oneself to follow a certain course...but that the main duties are yet to be performed.]
Liu: Observation. The hand-washing ritual is completed, but the sacrifice is still to come. All done and looked upon with sincerity.
Shaughnessy: Looking Up. Washing the hands but not making offering; there is a return with head held high.
Cleary: Observing, one has washed the hands but not made the offering; there is sincerity, which is reverent.
Wu: Admiration indicates a worshipper washing his hands in preparation for the offerings, but not participating in it. He shows sincerity and awe.
The Image
Wilhelm/Baynes: The wind blows over the earth: the image of Contemplation. Thus the kings of old visited the regions of the world, contemplated the people, and gave them instruction.
Legge: The image of earth and wind moving above it form Contemplation. The ancient kings, in accordance with this, examined the different regions of the kingdom to see the ways of the people, and set forth their instructions.
Blofeld: This hexagram symbolizes wind blowing across the earth. The ancient rulers visited the different regions to keep watch over their people and carefully instruct them.
Liu: The wind blowing over the earth symbolizes Observation. The ancient kings visited their territories, observed the people, and gave instruction.
Cleary (1): Wind is over the earth, observing. Thus did the kings of yore set up education after examination of the region and observation of the people.
Cleary (2): Wind travels over the earth – observing.Kings of yore examined the regions and observed the people to set up education. [In Buddhist terms, the ancient Buddhas examined the “regions” of possible experience and observed the people in various states of being, then set up various teachings to accommodate them, just as the wind travels over the earth reaching everywhere.]
Wu: The wind pervades above the earth; this is Admiration. Thus the ancient kings inspected various regions of the country, observed the sentiments of the people, and laid down their instructions.
Line 1
初六: 童觀, 小人无咎, 君子吝．
Wilhelm/Baynes: Boy-like contemplation. For an inferior man, no blame. For a superior man, humiliation.
Legge: The first line, magnetic, shows the looking of a child -- not blamable in those of inferior rank, but a matter of regret in superior men.
Blofeld: Looking at things in a childish way is not blameworthy in ordinary people, but in the Superior Man it is a misfortune. [It might be supposed that the Superior Man is incapable of such conduct; hence this passage must refer to one who is trying to be or who thinks himself a Superior Man.]
Liu: Childish observation. For inferior people, no blame. For superior people, humiliation.
Shaughnessy: The youth looks up; for the little man there is no trouble, for the gentleman distress.
Cleary (1): Ignorant observation is not blamed in inferior people, but is shameful in superior people.
Cleary (2): Naïve observation is blameless in undeveloped people but shameful in developed people. [When undeveloped people are like children, this is not considered bad, but if developed people are like children, there is no way to govern nations and bring peace to earth.]
Wu: His view is like that of a child. There will be no error for a little man, but humiliation for a jun zi.
Line 2
六二: 闚觀, 利女貞．
Wilhelm/Baynes: Contemplation through the crack of the door. Furthering for the perseverance of a woman.
Legge: The second line, magnetic, shows one peeping out from a door. It would be advantageous if it were merely the firm correctness of a female.
Blofeld: Watching through door-cracks is of advantage to women.
Liu: Observation through the cracks of doors. Women benefit by perseverance. [Now is a better time for action than for quiet.]
Shaughnessy: Peeking a look up; beneficial for the maiden to determine.
Cleary: Peeking observation is beneficial for a woman’s chastity.
Wu: Onepeeps through a door. It will be advantageous for a persevering woman.
Line 3
六三: 觀我生, 進退．
Wilhelm/Baynes: Contemplation of my life decides the choice between advance and retreat.
Legge: The third line, magnetic, shows one looking at the course of her own life, to advance or recede accordingly.
Blofeld: By contemplating our own lives, we learn to advance or retreat as required by circumstances.
Liu: Observation of the circumstances of our lives determines whether to advance or retreat.
Shaughnessy: Looking up at my life advancing and retreating.
Cleary (1): Observing personal growth, promoting and repelling.
Cleary (2): … advancing and withdrawing.
Wu: He examines his own life to determine whether to advance or retreat.
Line 4
六四: 觀國之光, 利用 賓于王．
Wilhelm/Baynes: Contemplation of the light of the kingdom. It furthers one to exert influence as the guest of a king.
Legge: The fourth line, magnetic, shows one contemplating the glory of the kingdom. It will be advantageous for her, being such as she is, to seek to be a guest of the king.
Blofeld: Contemplating the conditions of a realm guides us as to whether we should become the ruler's guests. [In ancient China, many scholars, such as Confucius himself, wandered from kingdom to kingdom and princedom to princedom seeking a ruler wise and virtuous enough to profit by their teachings. It was by observing the splendors or miseries of each realm that they were able to form preliminary judgments and thus decide whether the ruler might be worth approaching or not. The implication is that we must not accept something as good without waiting to discover whether the alleged good qualities are genuine.]
Liu: Observation of the glory of the country. It is beneficial to exert influence as the guest of the leader.
Shaughnessy: Looking up at the state's radiance; beneficial herewith to be entertained to audience by the king.
Cleary: Observing the glory of the country, it is beneficial to be a guest of a king.
Wu: He admires the glories of the nation. It will be advantageous to be an honored guest of the king.
Line 5
九五: 觀我生君子, 无咎．
Wilhelm/Baynes: Contemplation of my life. The superior man is without blame.
Legge: The fifth line, dynamic, shows its subject contemplating his own life course. A superior man, he will thus fall into no error.
Blofeld: The Superior Man does no wrong in keeping a watch upon our lives. [It is not wrong for us to be curious about the affairs of others if our motive is to be of more help to them.]
Liu: Observation of ourselves. No blame for the superior man.
Shaughnessy: Looking up at my life; for the gentleman there is no trouble.
Cleary (1): Observing personal growth, a superior person is blameless.
Cleary (2): … Developed people are impeccable.
Wu: He examines his own life. The jun zi is without blame.
Line 6
上九: 觀其生君子, 无咎．
Wilhelm/Baynes: Contemplation of his life. The superior man is without blame.
Legge: The sixth line, dynamic, shows its subject contemplating his character to see if it be indeed that of a superior man. He will not fall into error.
Blofeld: Nor will it be an error for the Superior Man to contemplate his own life.
Liu: Observation of the lives of others. No blame for the superior man. [This is a time of discontent.]
Shaughnessy: Looking up at his life; for the gentleman there is no trouble.
Cleary (1): Observing the growth, the superior person is blameless.
Cleary (2): … Developed people are impeccable.
Wu: He looks pensively at the life of the people. The jun zi is without blame.
Notes
For an in-depth glossary of I Ching, click here.
Hexagram 20 shows you have gained an understanding of how things really are. The work of establishing your position still remains to be done. If you act as a detached observer with a broad view, you are less likely to be misunderstood.
The hexagram signifies self-examination and introspection. Take this period of time to reflect upon yourself and observe the situation carefully before taking any action. Put yourselves in another person’s shoes, and you will understand and gain more.
