Takashima Ekidan · Hexagram 20 Wind over Earth, Guan: Washing the hands but not presenting the offering; there is sincerity, solemn and dignified.

20　Wind over Earth, Guan

Commentary: The character “Guan” [86] is composed of “Huan” and “to see.” Huan refers to the stork, which resembles a swan but is larger. There are two kinds of storks, white and black; the white stork nests in trees. The stork can also observe the seasons and discern changes. Every day, whether the weather is cloudy, clear, rainy, or snowy, and whether there are strong winds or floods, when the climate is unsettled, it gazes toward the trees and, according to what it sees above or below, decides whether to advance or avoid danger. Therefore, the local people likewise observe the stork’s flying, calling, resting, and feeding in order to divine ordinary and unusual developments. “To see” means to observe. What is ordinarily seen is called “seeing”; what is extraordinary is called “Guan.” Thus, the character is formed by combining “Huan” and “to see,” giving it the meaning of observation. In this hexagram, Kun is below and Xun is above. Xun represents wind, while Kun represents earth. Wind itself has no visible form; we observe it through its effects upon things. Similarly, the ruler’s virtuous transformation has no visible form, so it is observed through its implementation in government; the people’s dispositions and emotions have no visible form, so they are observed through their expression in affairs. This conveys the meaning that people observe one another and are transformed thereby. Therefore, the hexagram is named Guan. The Sequence Commentary says: “Only after things have become great can they be observed; therefore Guan follows.” This is why Guan comes after Lin.

Guan: A ritual washing has been performed, but the offering has not yet been presented [87]; there is sincere faith, solemn and reverent [88].



▲　Oracle-bone script for Guan

Note: The character for “washing” consists of “mortar” and “vessel,” with water in the vessel, suggesting two hands scooping water. The original hexagram is Xun; Xun means entering, referring to putting both hands into water to cleanse them. Xun also signifies indecision, hence “not presenting.” Kun below and Kan above is Bi; its Initial line says, “Sincerity fills the jar,” and a jar is also a vessel for holding water. Qian below and Xun above is Small Accumulation; its fifth line says, “Sincerity binds firmly,” where “bind” refers to two hands, both conveying the image of sincerity. Xun below and Kun above is Ascending, which mutually transforms with Guan; its second line says, “Sincerity then makes a simple offering beneficial,” containing the meaning of sacrifice. “Yong” is defined in the Shuowen as “a large head,” meaning to raise one’s head and gaze upward, which has the image of Guan. “Ruo” means obedience, conveying the intention of sincerely and respectfully following. “Not presenting” and “sincerity” mean reverence without movement and trust without words: one observes the cleansing involved in washing, and the feelings of all are already won, without waiting for an offering before they are moved. Thus Guan lies in the heart, not in appearance; sincerity works through spirit, not outward traces. At the very beginning of washing the hands, the concentrated essence of sincerity is already visible to the whole world. Hence: “Guan: Washing the hands but not presenting the offering; there is sincerity, solemn and dignified.”

The Tuan Commentary says: Great observation is above; through compliance and penetration, centered and correct, one observes the world. Guan: Washing the hands but not presenting the offering; there is sincerity, solemn and dignified—the people below observe and are transformed. Observe Heaven’s spiritual way, and the four seasons do not deviate. The sage establishes teaching through the spiritual way, and the world submits.

This hexagram has two firm and four yielding lines, with the two firm lines on top and the four yielding lines below. Since firm is great and yielding is small, it is said that "greatness observes from above." Kun follows Xun, entering, which means it can follow and is also Xun. The fifth line is in the middle of the hexagram, where firmness occupies the yang position, achieving centrality. "The world" refers to the four yielding lines, indicating they are situated below the upper trigram. Since the fifth line is the ruler and all four yielding lines are ministers, the virtue of being central and proper is great and above, enough for observing the world. This is the way of observation; it resides entirely in purity, sincerity, and reverence, reaching the utmost center and propriety, without any slight break or interruption. The four yielding lines observe and feel sincere intentions, thinking of advancing and purifying themselves, so that there are those who transform spontaneously without expectation, thus it is said "observing below and transforming." Observing the sage is like observing Heaven; the way of the sage has no difference from the way of Heaven. The way of Heaven is mysterious, so it is called the "Divine Way." Heaven has the "Divine Way," and time and fortune are "without deviation"; the sage has the Divine Way, and central propriety is without bias. The way of Heaven acts through the four seasons without speaking; all things are born. The way of the sage causes people to trust without needing to recommend it. The sainted person combines the virtue of Heaven with the action of Heaven, illuminates it spiritually, and issues governance and teaching, allowing the world to be bathed in the saintly transformation, permeating flesh, sinews, and marrow. It is a marvelous harmony beyond words; this is what is meant by not knowing what one does not know, following the way of the sovereign. It is like someone wearing Heaven but not knowing how high Heaven is—what can its transforming power be like! Therefore, it is said that "the sainted person establishes teaching through the Divine Way, and the world submits."

Taking the whole hexagram...What is meant by “establishing teaching” is to unify people in observing virtue, dispel their idle ambitions, and make them all return to the realm of centered correctness, unifying morality and harmonizing customs. Hence, “Great observation is above.”

(Supplementary note)

The character “spirit” consists of “sign” and “extend.” Shu means: “The sound is shi; it is to hang down and reveal.” The Shuowen says: “Heaven hangs down images, revealing good and bad fortune; that is what ‘to show’ means.” The Yupian says: “To show means to speak”; to inform people of a matter is to show. Shen means to extend and draw out. Thus the spirit is that which extends its Way and reveals it to people. The Commentary on the Image says, “The sage establishes teaching through the spiritual way.” Therefore, the sage hangs down and reveals the spiritual Way in order to teach the world. In ancient times, sage kings sacrificed to the spirits only to seek their revelations with utmost sincerity. Thus above, the spirits manifested and came; below, the common people obeyed. The sage in Guan establishes teaching in this way. Its subtlety is beyond comprehension: the whole world observes as one, and the response is swifter than an echo or shadow; none fails to submit to the sage’s example.

I have often lamented the decline of spiritual teaching in my country. In the spring of the twenty-fourth year of the Meiji era, I once wrote an essay proposing the revival of the Bureau of Yin-Yang, and append it here to supplement the explanation of “establishing teaching through the spiritual way”:

With reverence, our country is called the Divine Country, and the way by which our country is governed is called the Divine Way; its origin goes back a very long time. The Divine Way, in our national language, means “the way of following the gods.” To follow the gods means precisely to follow the divine will; hence it was also written as “divine following.” Consider how the ancient sovereigns founded the nation: they made worship of the gods a matter of government and divine injunctions the guiding principles of the state. Whenever any political matter involved doubt or anxiety, they all settled it in accordance with divine instruction. This is why our country is called the Divine Country. The ruler of the nation is generally called the Son of Heaven. The Son of Heaven is the child of Heaven, meaning that he receives Heaven’s clear mandate, governs all nations, and honors none above Heaven. Since he regards Heaven as his father, he is reverently called the Son of Heaven. From the high ministers down to subordinate officials, all assist the Son of Heaven in spreading instruction. Mencius quoted the Book of Documents: “Heaven sent down the people below, and appointed for them rulers and teachers, saying only that they should assist the Supreme Lord and favor the four quarters.” Thus the Son of Heaven can assist the Supreme Lord. The Book of Documents says: “He is civil, he is martial; he is sage, he is divine.” Thus the Son of Heaven is himself a divine sovereign. The Commentary on the Image of Viewing says: “The sage sets up instruction through the Divine Way, and all under Heaven submit.” We can therefore know that the way of government connects with the Divine Way, and only the Divine Way can supplement what the way of government fails to achieve.

In ancient times, whenever the state faced a major matter, it invariably relied on divination to resolve doubts. This was the clearest manifestation of the divine way. Could the principle of communication between Heaven and humanity lie precisely here? Although a person may be wise and capable, no one can know beforehand what will happen in the future; only divination can do so. In the age of the gods in our country long ago, the method of divining with a deer’s shoulder blade was handed down for consulting the will of the gods. It was called divinatory inquiry. The deer kept today at Kasuga in Nara preserve this very tradition. Later, through intercourse with China, we acquired the arts of turtle-shell and yarrow divination, and the way of communication between gods and humans became more complete, while the means of foreknowing the future grew clearer. “Heaven and Earth establish their places; the sages bring their capacities to completion; humans deliberate and spirits deliberate; the common people share in the capacity.” Accordingly, the court established the Bureau of Yin-Yang within the Ministry of Central Affairs, appointing such officials as the Director of Yin-Yang, Assistant Director of Yin-Yang, Doctors of Yin-Yang, and Yin-Yang specialists, so that they could perform their duties and cultivate their discipline. The institutions set forth in the ordinances have existed since antiquity. Since the medieval period, however, imperial rule declined, and the bureau fell into ruin along with the palace precincts. Nevertheless, whenever the state faced a major matter, His Majesty personally offered worship at the Grand Shrine of Ise and the Sacred Palace, while prefectural governors acted on behalf of the nation in worshipping the shrines receiving imperial offerings, announcing the reasons for the ceremony. Officials were also dispatched abroad to worship at the Sacred Palace. By invoking divine might in foreign lands, the court’s reverence for the divine teaching has never for a moment diminished. The people followed its example: whenever a divine birthday or festival arrived, and at the spring prayers and autumn thanksgiving, they set out sacrificial vessels to feast the gods and offered fragrant incense to pray for blessings and protection. Although the practice of divination has nearly fallen into disuse, the rites of requital and thanksgiving still remain. Our country lies in the Eastern Sea and was anciently called the Divine Land. Thus the manifestation of the divine way has become ever more pronounced, and the people’s love and veneration ever more devout. Whenever concern for loyalty to the sovereign and love of country arises, it is invariably kindled by a sincere reverence for the gods. Such are its benefits. If people could devote themselves wholly to sincerity and reverence, enlighten the people and spread the teaching, and restore its former glory, then the spiritual beings would respond, and every request would surely be granted. The manifest efficacy of its divine workings would surely advance still further.。

With the restoration of imperial government, all neglected institutions flourished again, yet the Bureau of Yin-Yang has not been reestablished. There is no other reason: the work of the Restoration was largely undertaken amid the confusion of war, and afterward Western institutions flooded in; people eagerly imitated Western learning and had no leisure to revive antiquity. Moreover, Westerners despise the Divine Way and devised theories denying its existence. Thus many who study Western methods are confused by those doctrines, speak recklessly, and slander the gods. From this, a contemptuous and irreverent tendency has spread: in the family it insults parents and elder brothers; in the prefectures and counties it insults officials; throughout the nation it insults the sovereign. It destroys human order and harms social peace—an all-too-common defect in the world today. Examining the source of this defect, we find that it all arises because the Divine Way has fallen into obscurity, causing people’s hearts to become reckless and arrogant, without fear or reverence. Once this reaches its extreme, the resulting calamities are beyond words. Is this not lamentable? Now the enlightened sovereign sits above, personally deciding all affairs of state, while the ministers each offer loyal remonstrance and assist him. The House of Peers and House of Representatives have also been reopened, and public opinion is consulted to determine the principles of the state. This is the time when the ruler follows the ministers, the scholars, and the common people. Yet to deliberate with the people in the countryside without deliberating with Heaven, and to consult the people without consulting the gods, is surely a neglected institution of an enlightened age. In ancient times, when appointing a chief minister, sending out an army, or seeking worthy men, divination was performed. The rites say: “Divination is used to resolve doubts and settle hesitation.” In ancient Japan there were officials responsible for this, namely those of the Bureau of Yin-Yang. Today there are 26,000 officials in the government offices, all occupying the positions of gentlemen, yet no one has heard of the ancient office of the Bureau of Yin-Yang being restored. Looking back into antiquity, the state once called the country of divine following has seen its teaching abolished and even its name on the verge of extinction.

Although I am unworthy, I am deeply afraid of this. I intend to restore the arts of Yin-Yang and promote the sincere truth of communication with the divine. Yet to speak would be a crime of presumption; not to speak would incur an equally serious moral guilt. Since the offenses are equal, I would rather speak. Then the name Divine Country could become true in fact: within, more than 40 million living beings could share in happiness; without, the nations of Europe and the West, benighted and unaware of the Divine Way, could hear this true principle, wondrous and mysterious in its spiritual clarity. For this reason, I dare present a proposal to revive the Bureau of Yin-Yang. Alas! I hope the gentlemen in authority will approve this proposal and invigorate public opinion. Restoring the ancient office of the Bureau of Yin-Yang would not merely bring happiness to our own country; it would truly be enough to illuminate the world. Respectfully submitted.

Applying this hexagram to human affairs, it concerns no more than two aspects: observing oneself and observing others, on which the rise and fall of the family enterprise depend. The hexagram has Kun below and Xun above: two yang lines above and four yin lines below, with the fifth line in the honored position, representing the head of the household, whom the family looks up to. The four yin lines represent the members of the household, all compliant with the fifth. The head of the household should conduct himself with solemn respect and seriousness, always mindful of the attitude appropriate when receiving guests and attending sacrifices, so that the family members may be influenced by what they see, purify their bodies and cultivate virtue, and compete with one another in sincerity, never daring to harbor deception. Although the head of the household may be gentle, compliant, and modest, never harshly reproving anyone, his balanced and upright virtue becomes a model. Thus, without speaking, he inspires trust; without moving, he inspires respect. When the way of Heaven is upright, the four seasons are harmonious; when the family way is orderly, the whole household is solemn and harmonious. Hence the importance of human relationships is called heavenly kinship, and even the subtle rules governing things accord with the rules of Heaven. If a person reverently follows Heaven’s mandate and joins Heaven in creating its mysterious, unfathomable workings, wherever he goes all is suitable. Once he goes forth to govern the people, what the former kings called “examining the regions” and “establishing instruction” can be carried out with ease. To apply it only within one family or household is merely its smaller scope. The first line is the beginning of the hexagram, like the youngest child in a household. What it observes is limited; for an ordinary person this is not blameworthy. The second line is yin, dark, weak, and can see only a vague outline. The observer peers through a crack in the door; for a woman this still does not fail in chastity. The third line is extremely compliant and can advance or withdraw in accord with the time, so it does not lose the proper way. The fourth line is close beside the fifth, a relative of the head of the household. Its observation is the most accurate, and it is trusted by the head of the household. The fifth line is firm, yang, centered, and upright: the head who orders the family. Whether the household government is good or bad depends largely on him; hence it says, “Observe my life.” The top line is above the fifth position, representing the head’s senior relative. Although this person no longer handles household affairs, the family still looks up to his virtue and uses it as a rule; therefore he cannot avoid examining himself. In antiquity, King Wen’s virtue was so abundant and his transformative influence so divine that it was said: “He made a model for his humble wife, and extended it to the family and the state.” This shows that governing the state must be rooted in governing the family, and that the kingly way is most readily seen by observing the family. In the hexagram as a whole, yin is flourishing and yang is faint; the Way has reached an extremely dangerous point. The hexagram is called Viewing. The fifth and top lines, the two yang lines above, though they do not speak of danger, say respectively “Observe my life” and “Observe his life”; both diligently turn inward and examine themselves. Their precautions against danger and concern for calamity are profound and urgent. If ordinary people, in carrying themselves and moving through the world, can always respectfully heed this meaning, perhaps they will avoid blame.

Applying this hexagram to the state, its image is yin flourishing and yang being stripped away; only the protection of the divine can save the declining fortune. The outer and inner trigrams: the outer represents the government, with two yang lines in office, possessing centered, upright, firm strength enough to be the object of the gaze of millions; the inner represents the people, with four yin lines below, cherishing the gentle, yielding, lowly feeling of Xun and constantly wishing to look up to the government’s transformation. The people are numerous and the government lofty. The common people cannot directly behold the virtue of the sage, so they take as their object of observation the conduct of those who serve close to the ruler. The fourth line is beside the fifth and shares Xun’s body, serving as the ruler of the hexagram. When the three lower yin lines wish to advance and observe the fifth, they must first observe the fourth. Hence the first says “childlike viewing,” like a young child looking toward a wealthy gate, too far above to see. The second says “viewing through a gap”: fearful and timid, not daring to go directly forward, hiding himself and peering. The third says “observe my life, advance and retreat”; being close to the fourth, it can observe and thereby decide whether to advance or withdraw. The fourth, near the honored position, is able to attend personally upon the sage and gaze upon the state’s glory. “It is beneficial to receive guests before the king”: guest here is like a minister, meaning that it is beneficial to see a great person. The fifth is the great ruler, centered and properly placed. Since the two yang lines stand isolated, high and therefore precarious, it says “observe my life.” Its diligent vigilance means that instead of asking whether others are upright, it first makes itself upright; the meaning is profound and urgent. The sixth line, at the extreme of Viewing and above the fifth, though without office, shares virtue with the fifth and says “observe his life”; its alert caution is the same as that of the fifth. Looking at the intention of the four yin lines as a whole, they all inspect the great ruler’s actions as a basis for advancing or withdrawing. The two yang lines above concern themselves solely with enlightening virtue and renewing the people, diligently maintaining fullness and preserving peace. The line statement says, “He bathes his hands but does not offer the sacrifice; there is trust, solemn and majestic,” meaning that when the ruler reaches utmost sincerity and purity, he can move the divine beings and thereby win the trust of the people. This is the principle of facing south with self-composure, governing without forced action. The Commentary on the Image explains and extends this: “The great spectacle is above,” which shows a precarious, almost endangered position; and “Yielding and compliant, centered and upright, he observes the world.” In terms of Xun’s initially noncompliant yet centered and upright body, this says that the ruler must first cultivate and illuminate his virtue so that it may be the object of the world’s gaze. The lines beginning “Observe the way of Heaven” also derive from “He bathes his hands but does not offer the sacrifice.” They say that Heaven’s divine transformation is unfathomable: cold and heat come and go, and the four seasons never err. If the sage models himself on the Divine Way and makes it the basis of government and instruction, the times will change, harmony will prevail, and all under Heaven will submit. The Commentary on the Image says, “The former kings examined the regions, observed the people, and established instruction”; this shows the method of observing. The Tuan Commentary’s purpose is to display the image to those below; the Commentary on the Image’s purpose is to observe those below. If, by taking advantage of this yang virtue, one is sufficient to be an object of observation for the people and also sufficient to observe the people, the multitude of yin will submit. Otherwise, if yang virtue is deficient, the multitude of yin will press upward, and the situation may become dangerous.Both yang lines say, “The noble man has no blame.” A noble man is a title for one who possesses virtue. With virtue there is no blame; without virtue there is blame. Looking back at oneself makes this clear. How can those who govern a state fail to be vigilant?

The Great Image says: Wind moves over the earth: Viewing. The former kings examined the regions, observed the people, and established instruction.

Kun represents the earth, the territory, and the multitude; Xun represents wind and commands. This hexagram’s image of “wind moving over the earth” shows instruction being applied to the people. “Regions” means the four quarters; “examining the regions” means investigating the people’s inclination or opposition in the four quarters. “Observing the people” means examining what the local climate and customs esteem. “Establishing instruction” means adapting to each place, observing its customs, and setting up instruction and governance. The feelings of the people throughout the realm may be confined by prevailing influences or changed by customs; each has its biases and cannot return to the domain of centeredness, uprightness, and harmony. The former kings saw that wind moving over the earth had the image of circulating and sweeping everywhere without leaving any place untouched. They modeled themselves on this in examining the regions, producing the image of breathing upon the withered and blowing in new life, stirring all things. They modeled themselves on this in “observing the people and establishing instruction”: government restrains their conduct, while teaching guides their hearts. After “examining the regions and observing the people,” instruction is then established; thus, because people are extravagant, they are taught frugality, and because they are indolent, they are taught diligence. Such teaching is increasingly good. Hence Mencius said: “Good government is not as effective as good teaching in winning the people’s hearts.” For instruction to penetrate deeply into the people’s hearts, it must travel through the realm like wind through the world. Then transformation spreads, customs become beautiful, abuses are reformed, and the prevailing atmosphere becomes pure. Nothing can surpass the way of Viewing; this is what is called “examining the regions, observing the people, and establishing instruction.”

　　[Divination]
○ Inquiry about current fortune: At present, one should bestir oneself and accomplish something. It is advisable to go out and see the world, not to shut oneself indoors and remain quietly still.


○ Inquiry about commerce: When transporting foreign goods, beware of risks.

○ Inquiry about the home: The residence may have an old shrine or Buddhist altar; it may belong to a family that has entered a religious order; or the head of the household may have established a school to teach believers.

○ Inquiry about warfare: There is the momentum of wind and thunder sweeping swiftly through; one can seize land and gather the people. Auspicious.

○ Inquiry about illness: This is a rheumatic condition. Appropriate movement and activity will regulate the blood, and the wind will naturally subside.

○ Inquiry about travel: Long-distance travel is auspicious; preaching the teaching is even better.

○ Inquiry about litigation: It will be settled through a fair and balanced judgment.

○ Pregnancy: A boy will be born.

○ Inquiry about the weather: Once there is wind, the sky will clear.

○ Inquiry about a lost object: At first it was on the ground, then the wind blew it far away. Search widely; it can be found.

Six at the beginning: Childlike viewing. For the small man, no blame; for the noble man, shame.

The Commentary on the Image says: The first six is childlike viewing; this is the way of the small man.

“Childlike viewing” means having no far-reaching knowledge or vision, like an ignorant, immature child, unable to rise above oneself and behold the light of virtue. Each of the six lines of this hexagram takes its meaning from viewing. They distinguish the shallowness and depth of viewing according to the distance from the object; therefore, what each line sees surpasses the preceding line. This meaning must be understood. The first line, being yielding yin below, is an immature commoner, possessing a dull and foolish nature and living in a remote, uncultivated region. Since the place where it lives is far away, what it sees is also slight; hence “childlike viewing.” “Small man” refers to one who is benighted and lacks broad knowledge or vision. There is nothing strange about such a person, so it says “no blame.” But if a noble man were like this, would that not be shameful? Hence: “For the small man, no blame; for the noble man, shame.” The Commentary on the Image says “the way of the small man,” because his position is low and his understanding limited; he can only be this way. “Way” here means the way in which the small man’s influence grows.

　　[Divination]
○ Inquiry about current fortune: The beginning of the cycle is unfavorable, but fortunately there is no major obstruction.


○ Inquiry about commerce: At the beginning of establishing the business, it is advisable to keep it small; there will be no blame.

○ Inquiry about the home: Beware of theft by a child servant.

○ Inquiry about warfare: Beware of a small victory followed by a great defeat.

○ Divination about illness: A petty person will have no trouble; a great person will fare poorly.

○ Divination about a traveler: It is best to stay nearby; there will be no trouble.

○ Question about pregnancy: A girl will be born.

○ Divination about marriage: A match arranged from childhood; auspicious.

○ Divination about a lost item: Beware that a child may have thrown it away.

【Case】 An employee of a certain coal company came and said: “Our company is about to purchase coal for a certain bureau. After testing the heat output of coals A and B, it will submit a bid. Please divine how the contest will turn out.” The result was Observation changing to Increase.

The judgment: Observation means seeing—seeing the coal’s true quality. A certain bureau is now buying coal, testing its heat output, and then conducting a competitive tender; this may be called acting according to fair rules, namely, “The great view is above, centered and correct in observing the world.” The first line was obtained. The first six is below, secluded in a distant place, and is called “Childlike observation.” A child’s knowledge is dim, foolish, narrow, and shallow—surely referring to the inspectors’ lack of understanding. The line statement says, “For the petty person, no blame; for the noble person, humiliation.” This is a time when the upright will lose and the crooked will win. One of the competitors is rich in cunning intelligence; during the test he will devise fraudulent schemes, and the abuses will be impossible to guard against completely. I deeply fear the company will lose.

The outcome was exactly as stated.

【Case】 A friend came and said: “I happened to receive an invitation from a certain wealthy merchant. People in my trade will also gather there. Please divine what the reception will be like on that day.” The result was Observation changing to Increase.

The judgment: The Tuan Commentary on this hexagram says, “The great view is above”; it must be a very large gathering. The first line was obtained. The first yin is below, in a very low position. I know that you have broad insight, maturity, and refinement. The line statement says, “Childlike observation; for the petty person, no blame.” I fear there may be the awkwardness of lowering your status to associate with those beneath you. In such a situation, it may suit a petty person, but a noble person cannot avoid feeling displeased—ashamed before others and embarrassed before himself. This is what is meant by “Childlike observation; for the petty person, no blame; for the noble person, humiliation.”

When he heard this, he seemed doubtful. Yet because of the host’s goodwill, he could not decline and therefore attended the banquet. I was also seated there that day; among several dozen people, he happened to be placed at the last seat. In his trade, his intelligence, knowledge, and ability were superior to everyone else’s. Why he received such treatment that day, I do not know.

Second Six: Peeking observation; favorable for a woman’s correctness.

The Commentary on the Image says: “Peeking observation—womanly correctness—is also shameful.”

Gen is the gate; Kun is the closed door. “Peeking observation” thus means secretly looking through a crack in the door. The second line is yin in a yin place, correctly centered and placed. Although it advances beyond the first line, its position is still low, and its insight is also inferior; it cannot behold the broad Way of firm, central correctness. In Mencius’s chapter about the man of Qi with one wife and one concubine, the wife says, “I shall watch where my good man goes.” Both characters for “peep” contain the door radical and have the same meaning; this is a woman’s conduct, hence “favorable for a woman’s correctness.” A husband should look with his eyes upon the vast distance of Heaven and Earth, with his mind upon the subtle principles of all things, inwardly upon his own body and mind, and outwardly upon the conditions of the world. How could he regard secret probing and peeking as a good strategy? The Commentary on the Image says, “Peeking observation—womanly correctness—is also shameful.” For a woman, correctness is favorable; if a woman peeks, it is not yet a transgression, but for a husband it is shameful. The word “also” carries forward the “humiliation” of the first line: the first line uses the petty person to admonish the noble person, while the second uses womanhood to spur on the husband.

　　[Divination]
○ Divination about current fortune: Your luck is poor for now; simply hold your ground. If a woman asks, it is highly favorable.


○ Divination about business: Very favorable for the silk industry; other businesses are unfavorable.

○ Divination about the household: A woman will certainly be the head of the household; favorable.

○ Divination about illness: A yin-cold ailment; no harm.

○ Divination about travel: You must take your family along. If asking about a traveler, he will certainly return with his family.

○ Question about pregnancy: A girl will be born.

○ Divination about a lost item: It may be between the door and its frame; look through the gap to find it.

【Case】 In Meiji 23, divination was performed about the House of Peers. The result was Observation changing to Dispersion.

The judgment: Observation is the hexagram of four yin lines, having gained the time, pressing upward against two yang lines. It shows subjects and people gaining power and about to encroach upon the ruler’s position. The fourth line was obtained. A prominent noble is sailing to Qing China to negotiate with that country; he will surely avoid disgracing the ruler’s command, and the king of that country will certainly honor and receive him as a guest. This is what is meant by “Observe the country’s glory; it is favorable to be a guest of the king.”

Third Six: Observe my life; advance or withdraw.

The Commentary on the Image says: “Observe my life; advance or withdraw—he has not lost the Way.”

“My life” refers to what proceeds from oneself in action and conduct—the arising of one’s intentions, also called “life.” “Observe my life; advance or withdraw” means examining whether my intentions are right or wrong and whether my actions can proceed or are blocked, then advancing or withdrawing accordingly. “Advance” means going toward firmness; “withdraw” means returning toward yielding. The Commentary on Appended Statements says, “Change and transformation are the images of advance and withdrawal.” The third line lies between above and below, at the top of the lower trigram. It can advance or withdraw; its position is somewhat closer than the second line, and its insight is somewhat superior. Thus it can carefully observe what is appropriate in “my life” and decide whether to advance or withdraw. To assess one’s virtue and take the proper position, to measure one’s ability and accept office, advancing or withdrawing according to what is possible or impossible—this is “observe my life; advance or withdraw.” If one goes forth and accomplishes things in the world, so that one’s actions flow freely, one may advance; if one goes forth but cannot accomplish things in the world, so that one’s actions are obstructed, one may withdraw. Whether one enters public life or retreats, advances or withdraws, is decided by oneself. The Commentary on the Image says “he has not lost the Way”: by observing one’s own talent and virtue and examining whether the time is favorable, one applies one’s mind to advancing, withdrawing, accepting office, or declining it. Even if one has not attained the Way, there is at least no worry of harming oneself or missing the right time.

　　[Divination]
○ Divination about current fortune: Your luck is merely ordinary for now. If you can assess your virtue and ability, and avoid acting rashly, you will gain nothing but also lose nothing.


○ Divination about business: Handle matters cautiously; buy and sell as opportunities arise, price according to the market, and there will certainly be no loss.

○ Divination about the household: An old residence is favorable; moving is not.

○ Divination about warfare: Carefully assess the military situation and adapt to circumstances; defeat is certain not to occur.

○ Divination about a traveler: His heart is still wavering and undecided about returning.

○ Question about pregnancy: A girl will be born.

○ Divination about illness: Quiet your mind and care for yourself; you can remain safe.

○ Inquiry about lost property: It will be found immediately.

【Case】 A friend visited and said that three people in the same trade had joined forces and wanted to start a fishing business in Hokkaido. He asked for a divination about its future fortune. The result was Observation changing to Gradual Progress.

The judgment: Observation is the hexagram of wind moving over the earth. Wind cannot be seen with the eyes; only when things are shaken do we know there is wind. In divining about a venture, the talk at the table and the initial calculations may seem easy, but in practice there is an image of encountering unexpected changes. The three have joined together to start a fishing business, but the other two are inferior to you in ability, intelligence, and financial strength. I fear they may withdraw halfway. Unless you have the power to complete it independently, you must not begin.

Afterward, the person ignored this divination and partnered with others. The other two did not fail halfway, but he advanced expenses beyond his estimate and lent out a large sum of money. The fish catch happened to be poor, so he could not achieve success and instead suffered a major defeat.

Fourth Six: Observe the country’s glory; it is favorable to be a guest of the king.

The Commentary on the Image says: “Observe the country’s glory; honor the guest.”

“The king” refers to the ninth five. Yang is bright and yin is dark; the ninth five is a yang line and therefore symbolizes brightness. It does not say “the ruler” but “the country” because “the ruler” refers specifically to one person occupying the yang position, while “the country” encompasses the court and all its officials. “Observe the country’s glory” means observing the beauty or ugliness of the country’s customs and the flourishing or decline of its government and teachings. “Glory” is the country’s splendor. “Be a guest of the king” refers to the ancient practice in which a ruler treated worthy people as honored guests; thus those from the local lands who entered the royal court were called guests. With an enlightened ruler above, talented and virtuous people all wish to enter royal service, assist the sovereign, and bring peace and prosperity to the world—this is the aspiration of the noble person. The fourth line is close to the honored fifth position and is the ruler of the hexagram; embroidering and completing the king’s offerings, its radiance reaches the four quarters. Hence it says, “Observe the country’s glory; it is favorable to be a guest of the king.” Xiang says, “Because he treads correctness, he is a guest; if he were not correct, he would be an enemy.” Thus, when a country has glory to observe, one is a guest; when it has no glory to observe, one is an enemy. The fourth line is yielding in a yin place and so occupies its proper position. The Collected Sayings says this is obtaining the correctness of yin; therefore it is effective in following without becoming domineering. The Commentary on the Image says “honor the guest.” “Guest” is the meaning of the Book saying “guests at the four gates”—to receive with respect and courtesy. This hexagram has four yin lines and two yang lines, while Stripping has five yin and one yang. Yin flourishes and presses against yang, so the situation is dangerous in both. The fourth six is the leader of the four yin lines and advances to press against the ruler’s side. The fifth line honors it with guest ritual, elevating the ceremony but not granting it power. This may be called handling observation skillfully. The fifth six of Stripping says, “String them like fish; favor the people with wealth, and there is nothing unfavorable.” This line and the fifth six of Stripping should be compared together to understand their meaning.

　　[Divination]
○ Divination about current fortune: You are now in a prosperous period. Seeking profit is possible; seeking fame is especially favorable.


○ Divination about business: It is favorable to transport goods overseas; not only will you profit, you may also gain a reputation.

○ Divination about the household: A joyful event will surely come to the door, bringing honor to the neighborhood.

○ Divination about warfare: A great victory is certain; after receiving rewards for merit, your name will be recorded in history.

○ Regarding illness: Unfavorable.

○ Divination about a traveler: He will not return.

○ Pregnancy: A boy will be born, and he will be destined for nobility.

○ Divination about a lawsuit: You will prevail.

【Case】 In Meiji 7, divination was performed about a certain eminent person traveling to Qing China. The result was Observation changing to Obstruction.

The judgment: Observation is the hexagram in which four yin lines have gained the time and press upward against two yang lines. It shows subjects and people gaining power and about to violate the ruler’s position. The fourth line was obtained. The eminent person traveling to Qing China will have matters to negotiate with that country; he will surely not disgrace the ruler’s command, and the king of that country will certainly honor him with guest rites. This is what is meant by “Observe the country’s glory; it is favorable to be a guest of the king.”

The eminent person’s conduct indeed matched the divination: he did not disgrace the ruler’s command, completed his mission, and returned to court.

Nine in the fifth: Observe my life; the noble person has no blame.

The Commentary on the Image says: “Observe my life; observe the people.”

“Observe my life” has the same wording as the third six, but its meaning is different. The fifth line is in the honored position, centered and correct; it is the one person who emerges first in the yang position. Firm yang above is the master of Observation. Within the four seas, transformation proceeds from me; the rise or decline of governance and the beauty or ugliness of customs all originate from me and spread outward. Therefore I do not observe others but observe myself. If my teaching and transformation are good, the whole world will possess the manner of noble people, and there will be no blame. This is what “observe my life” means, as in the Doctrine of the Mean: “Root it in oneself and verify it through the common people.” The Image says, “Observe my life; observe the people.” The ruler regards the central realm as one person; whether the people support or oppose him all comes from himself. To observe oneself is therefore to observe the people.

　　[Divination]
○ Divination about current fortune: Your luck is presently on the right course; walk the straight path and nothing you undertake will be unfavorable.


○ Divination about business: I should make the decisions; buying, selling, and transporting goods will all be favorable.

○ Divination about the household: This house must be built by me; if a noble person lives in it, it is highly favorable.

○ Divination about warfare: Carefully inspect your own camp; only by knowing yourself can you know the enemy. A great victory can be won.

○ Divination about illness: Life and death are in Heaven’s hands; there is no blame.

○　Regarding a traveler: They will return immediately.

○ Divination about a lost item: It is still nearby; it has not been lost.

○ Divination about pregnancy: A noble son will be born.

【Case】 A friend named someone wanted to be elected president of a company and asked for a divination about the company’s prosperity or decline. The result was Observation changing to Stripping.

The judgment: This hexagram is called Observation and contains the meaning of looking at one another from above and below. Those below look up at those above, admiring their dignity; those above look down at those below, examining their worthiness or unworthiness. The fifth line was obtained and says, “Observe my life”; this means turning back to observe oneself. If I am not good, how can I expect goodness from others? If I am good, I can naturally transform the badness of others. Therefore, observing oneself is better than observing others. You are now being chosen as company president, the head of the entire company; all matters within it arise from you alone. You must first look inward at yourself. Whether the company members follow or oppose you will all depend on your direction, and the company’s prosperity or decline likewise rests with you. Examine yourself carefully!

After hearing this, he worked hard and exerted himself, and the company members and workers were all moved by his example.

Top Nine: Observe his life; the noble person has no blame.

The Commentary on the Image says: “Observe his life; his intent has not yet become calm.”

The top line possesses firm and clear talent and virtue. It is above the fifth line, at the end of the hexagram. Although high, it has no position; every movement and stillness of this person is watched by everyone. Since everyone observes him, he cannot help but “observe his life” himself. Sharing the same virtue as the fifth, he also shares its observation. “Observe my life” means observing the policies and teachings one puts into practice; “observe his life” means observing his conduct and principles in ordinary times—there is a slight difference. In essence, both return to the noble person, so there may be no blame. The Commentary on the Image says “his intent has not yet become calm,” meaning that being at the extreme is dangerous. Although he has no official position, he has not forgotten fear; the words “his intent has not yet become calm” reveal his caution and vigilance.

　　[Divination]
○ Divination about current fortune: The prosperous period has passed. Reflect on yourself, and there will still be no loss.


○ Divination about business: This type of goods is nearly sold out; I will obtain the price and naturally make a profit.

○ Divination about the household: It is an old homestead; its descendants and prosperity will flourish, bringing gain without blame.

○ Divination about warfare: Military affairs are about to end; you can soon return victorious.

○ Divination about illness: The allotted lifespan is not long.

○ Divination about a lawsuit: It will be settled at once.

○ Pregnancy: A boy will be born.

[Example] At the end of the eighteenth year of Meiji, Lord Torio Tokuan came to visit me, and we discussed the principles of the I Ching from morning to evening. I said, “The principles of the I Ching are profound and wondrous. Today, those who truly understand the Way of the I Ching are probably already very few.” Lord Torio replied, “The world is vast and its talented people are numerous. Surely there are not one or two who can understand it?” I said, “I have studied the principles of the I Ching for more than twenty years, yet my power of spiritual resonance has only reached the first line of Xian; I still cannot exhaust its profundities. Since Confucius, those who truly grasped the transformations of the divine spirit have often passed through the world without their names being heard. Viewed in this light, those who recklessly talk about divination are all merely acquainted with its surface.” After several rounds of debate, Lord Torio said, “There is no need to weary ourselves with arguments over whether it exists or not. Why not settle it with one divination?” He then cast and obtained Guan changing to Bi.

The judgment says: The top line is the place beyond the hexagram, a position without office. The Tuan text of this hexagram begins by speaking of the divine way; it is an example of a hexagram modeled on the gods and spirits. When the six lines are assigned to the Three Powers, the fifth is the position of Heaven. The top line lies above the fifth; it is called the father of the Son of Heaven—that is, Heaven itself. Having now obtained the top line, the words “observe his life” clearly teach me to turn my gaze inward and examine myself: have I truly gained some insight into the Way of the I Ching? Since I cannot see through it, I know that other people likewise have not seen through it. Moreover, in terms of time, the top line represents the future. Although there is no such person today, perhaps later generations will produce someone who understands it exquisitely.

Lord Torio nodded in agreement and said: “From this, we can know that no such person exists in our time.” I too decided to make a trial divination. I cast and obtained Jie changing to Xu.

The line text says: “Six in the third place. If one does not regulate oneself, one will sigh in distress.”

The Commentary on the Image says: “The sighing that comes from failing to regulate oneself—whom else could one blame?”

The attempt to find someone who truly understands the Way of the I Ching in our time is like seeking spring flowers in the frosty months or wanting winter grain in the heat of summer: its impossibility is ordained by Heaven, not the fault of human beings.

The spiritual subtlety of the I Ching: two divinations yielded the same message. We sighed deeply together and took our leave.

[Example] A certain relative or friend, planning to build a three-story house, showed an architectural scholar the drawings and asked whether it would be feasible. The divination yielded Guan changing to Bi.

The judgment says: The Tuan text of this hexagram begins, “A grand view is above.” The character for “view” also means a tower or high pavilion, so it contains the image of a tall building. Having obtained the top line, we know that the scholar’s vision is lofty and ingenious, and that he has used famous architectural designs from the countries of Europe and America as models. Built in this way, it would indeed be imposing. Yet the climate and terrain of Europe differ from those of our country, so house construction must differ accordingly. The architect should grasp this principle and find a balanced adaptation. Our country builds with summer as its primary consideration, whereas those countries build with winter as their primary consideration. Thus, a house in our country modeled on Western construction will lack ventilation and be oppressively hot in summer, and lack sunlight and be bitterly cold in winter. In offices, for example, there may be rooms where lamps cannot be extinguished even in daylight. After this building is completed, disagreements and many alterations or reconstructions are likely. Hence the Commentary on the Image says: “Observe his life; his purpose is not yet at peace.”