I Ching Hexagrams: Guan Trigram

The character “观” refers to the act of observing, either through showing or looking up to someone. It involves the higher position showing or demonstrating to the lower one, while the lower position looks up to the higher one. The “观” hexagram is made up of two elements: Kūn (坤) and Xùn (巽).

From the perspective of the hexagram’s imagery, Kūn represents the Earth, while Xùn represents Wind. When Kūn is at the bottom and Xùn is on top, it symbolizes wind moving across the land, widely interacting with all things. This gives the impression of “wide demonstration” or “showing” to the world. From the perspective of the hexagram’s virtues, the upper hexagram Xùn represents a ruler, issuing orders from above, while the lower hexagram Kūn represents the people, obediently listening and following these orders. In essence, it means that the ruler’s commands penetrate the hearts of the people, and the people follow without question.

Looking at the interaction of the elements, two yang lines are positioned above the four yin lines, indicating that a strong, virtuous ruler occupies a high position, and the weaker, more passive people look up to them. The “观” hexagram emphasizes that the ruler should look up to the way of Heaven and observe the customs of the people, leading by example, teaching through actions rather than words.

“盥而不荐。有孚颙若。观。”
“盥” refers to the ritual of washing one’s hands before performing sacrifices. “荐” refers to the offering of food and drink in sacrifices to the deities. “顯(yóng)若” means having an appearance of majesty or dignity. The actions and demeanor of a gentleman serve as a model for the world, requiring utmost respect and solemnity in order to inspire admiration and subtly influence others.

When a ruler demonstrates the way to the world, they should first cleanse themselves in the ritual of “盥,” showing sincerity and respect, just as one would before offering sacrifices in an ancestral temple. In ancient times, before offering sacrifices, the ritual of washing was done first to demonstrate purity and reverence. At the beginning of the ceremony, people’s hearts were most sincere and solemn. However, when offering food and drink (“荐”), due to the complexity of the rituals, people’s hearts could grow distracted, and their respect and solemnity diminished from the initial washing.

A gentleman must always maintain the same solemnity as during the washing ritual, so that the sincerity stored within can be reflected outwardly in a dignified manner. This way, even without verbal instruction, their respect and dignified appearance will naturally influence the people.

The ninth line of the “观” hexagram is the main line, with the four softer lines observing it. This reflects a relationship of unspoken respect and connection.

Example explanation:
Confucius said, “A gentleman who is not serious cannot be respected.” This aligns perfectly with the idea of “having an appearance of dignity” in the “观” hexagram. If a ruler maintains a serious heart and dignified appearance, the people will naturally be moved and influenced by this. Otherwise, if their behavior is frivolous and lacking in sincerity, even repeated orders will fail to win the people’s trust.

Initial Line Six:

“童观。小人无咎。君子吝。”

The character “初六” refers to the first line of the hexagram, which is at the bottom. The line represents a position of weakness, symbolized by the image of a child. Since this line is soft and distant from the higher, more authoritative position of the ninth line (the ruler), it is referred to as “童观” (“Child’s Observation”). This implies that the individual in this position, like a child, has no clear understanding of the ruler’s way of governing. The “小人” (“small person”) here refers to those who are unaware of or ignorant about the deeper principles behind the ruler’s governance, such as the common folk who benefit from it but don’t comprehend it fully.

The phrase “小人无咎，君子吝” means that for a “small person” (someone with little understanding), there is no fault in this lack of comprehension. However, for a “君子” (a person of noble character), this ignorance should bring feelings of shame. This line suggests that those who are less educated or less aware will not be blamed for not understanding the ruler’s methods, but a person of higher virtue should feel ashamed of not grasping the deeper reasoning behind the ruler’s actions.

Example Explanation:
During the Spring and Autumn period, Zi Chan (子产) governed the state of Zheng. He established policies that separated urban and rural areas, assigned duties according to rank, and created irrigation systems for the fields. At first, the people complained, saying, “They tax me based on the size of my land and the amount of my harvest. Who will kill Zi Chan for me? I’ll help him.” However, years later, the same people came to appreciate him, saying, “I have children, and Zi Chan taught them. I have land, and Zi Chan cultivated it. Now that Zi Chan has passed away, who will take his place?” In the beginning, the people didn’t understand Zi Chan’s intentions—this was the “童观” (child-like observation). But eventually, they realized the benefits of his policies and grew to respect him. This is the example of “小人无咎”—initial ignorance without blame, but later genuine appreciation.

Line Six Two:

“观。利女贞。”

“窥观” (kuī guān) means “to look out from inside a house.” The second line, “六二,” is a soft line placed in a yin position, situated in the middle of the inner hexagram. It symbolizes someone with a gentle, balanced character. In this position, “窥观” represents someone observing from within, only able to see part of the picture—like peering out from inside a house without understanding the full scope of what is happening outside.

This line is about observing the higher position (in this case, the ruler, represented by line 9-5) but not having access to the complete picture of governance. However, this individual (represented by line 6-2) has a harmonious and upright nature. If she, metaphorically a woman, is able to align herself with the ruler’s principles and remain steadfast in her virtue (“女贞”), it would be advantageous.

Example Explanation:
Empress Ma (马氏) of the Ming Dynasty, wife of the first emperor, Zhu Yuanzhang, was known for her wisdom and compassion. She frequently reminded the emperor to love the people as one would love their own family. Although Empress Ma did not have direct insight into all the affairs of the court, she could only learn what was told to her by the emperor, and thus had a limited view of the broader political matters. Yet, she managed to observe and advise the emperor from her position, gently encouraging him to care for the people. Her advice and observations earned her the love and respect of both the emperor and the people, exemplifying “观，利女贞”—that it is advantageous to observe and act with steadfast virtue.

Line Six Three:

“观我生。进退。”

The term “我” (wǒ) refers to the ruler in this context, represented by the ninth line, 9-5. Line Six Three is a soft line in a yang position, meaning it is inherently gentle but attempts to apply strength. This line is located at the intersection of the upper and lower trigrams, during a time when the yin forces are waning and the yang forces are increasing, which creates a strong desire to advance. However, Six Three carefully observes the situation and the actions of the ruler (Nine Five) before deciding whether to move forward or retreat. Ultimately, it chooses to retreat and remain in its rightful place, not deviating from the right path.

This line’s decision to retreat stems from the fact that the ruler’s guidance (“大观在上”—a great display from above) is based on a just and virtuous path, which influences the people without the need for harsh commands. The ruler’s exemplary conduct, akin to the wind gently swaying the grass, leads the people to naturally follow without resistance.

Example Explanation:
In the Tang Dynasty, there’s a legendary story recorded in the Taiping Guangji titled “The Three Heroes of the Wind and Dust” (风尘三侠), which recounts the tale of a man known as Qiu Ran Ke. After meeting with Li Shimin, who was not yet the emperor but already exuded strong leadership, Qiu Ran Ke abandoned his own grand ambitions of conquering the central plains and instead chose to focus on developing overseas. This was because Li Shimin, though not yet emperor, had already displayed the charisma of a leader. Heroes from across the land rallied to him, and the common people spread the word that he was the “true son of Heaven” (真命天子). Qiu Ran Ke, upon observing Li Shimin’s remarkable character, realized that he could not compete with him, and so he chose to step aside. This is a perfect example of the “进退” (advance or retreat) in the 观 hexagram—observing one’s life situation, considering the greater context, and choosing to retreat when faced with overwhelming superiority.

Line Six Four:

“观国之光。利用宾于王。”

In this line, Six Four is a soft line in a yin position, located near the ruler (Nine Five). This proximity allows it to observe the ruler’s enlightened governance, which is illuminated by the brilliance of the state’s moral virtues. This is symbolized as “观国之光” (observing the light of the nation). When the ruler is wise and virtuous, people of talent are naturally drawn to serve the state and contribute to its prosperity. The line thus suggests that Six Four, having observed the ruler’s effective governance, should align itself with the ruler and serve as an advisor, aiding in the execution of the ruler’s policies. This is the meaning of “利用宾于王” (being of use as a guest to the king)—offering one’s talents in support of the ruler.

Example Explanation:
During the early Tang Dynasty, the state prospered under a wise and capable ruler who was open to suggestions and employed talented officials. Scholars and officials who admired the emperor’s leadership were eager to join the bureaucracy and dedicate themselves to serving the nation. During this golden age of the Tang, brilliant ministers such as Fang Xuanling, Du Ruhui, Wei Zheng, Di Renjie, Yao Chong, and Song Jing emerged. These individuals worked diligently, contributing their skills to the state, leaving behind a legacy of good governance, and earning reputations as virtuous statesmen. This is exactly what is described in the hexagram: “观国之光，利用宾于王”—observing the brilliance of the nation and serving the king with one’s talents.

Line Nine Five:

“观我生。君子无咎。”

The term “我” (wǒ) refers to the ruler, represented by the ninth line (9-5). Nine Five is a strong, yang line located in the center of the upper trigram, making it the main line of the “观” hexagram. This line is what the 象传 (Image Commentary) refers to as “大观在上” (the great display from above). Nine Five, as the ruler, demonstrates the correct path of governance and serves as a model for those below. The people in the lower four lines, represented as softer, yin lines, look up to this ruler for guidance. Thus, Nine Five embodies the image of a “君子” (a noble person or virtuous ruler).

The actions and words of the ruler are directly linked to the prosperity or downfall of the state. Confucius said: “The virtue of a gentleman is like the wind, and the virtue of a petty person is like the grass. The wind blows over the grass, and the grass inevitably bends.” This analogy illustrates that the virtue of a ruler is like the wind, and the people, like grass, will naturally follow. If the ruler exemplifies virtue, the people will follow suit. Therefore, the ruler must be vigilant, constantly reflecting on their own actions to ensure they align with the righteous path. By doing so, the ruler can avoid mistakes and continue to guide the people without error. This is the concept of “下观而化” (observing below and influencing), as discussed in the 象传 (Image Commentary).

Example Explanation:
Confucius said: “To govern without action—this was the way of Shun. What did he do? He merely sat upright, facing south, and showed respect.” This refers to the idea that Shun, a legendary ruler, governed by maintaining a respectful heart and continually reflecting on his own behavior. His governance was so virtuous that the people naturally followed, demonstrating the principle of “无为而治” (governing without force). Confucius also said, “Governance means correction. If the leader leads by the correct way, who would dare not follow?” This reflects the idea that when a ruler follows the righteous path, the people will naturally follow, which is the essence of “观我生，君子无咎” (observe my life, and the gentleman makes no mistake).

Line Upper Nine:

“观其生。君子无咎。”

Upper Nine (上九) is a strong, yang line in a yin position, located above the supreme position of Nine Five. While this line does not hold an official position or have direct responsibility in governance, it still serves as an object of admiration for the lower lines. Upper Nine is symbolic of a sage or wise person who, though not in power, commands respect due to their moral character and wisdom. This person is observed by the people and is expected to maintain the highest standards of conduct.

The phrase “观其生” means that Upper Nine must constantly observe and ensure their own actions align with the virtuous path of a gentleman. Only by doing so can they avoid mistakes and continue to serve as a model for others.

Example Explanation:
During the early Eastern Han Dynasty, the scholarly and virtuous atmosphere among the officials became an ideal admired by later generations. Not only were the officials in the court able to speak the truth and follow the right path, but the scholars outside the court also focused on cultivating their virtues and enriching their knowledge. These scholars became role models for the people. This is an example of “观其生，君子无咎”—the idea that wise people, even without holding official positions, still influence the world through their virtuous character.

Even during the later period of the Eastern Han Dynasty, when the political situation was corrupted, the ideals of Confucianism and the moral aspirations of these scholars persisted in the hearts of the people.