A slight variation of tonal stress gives the Chinese name for this hexagram a double meaning. It means both contemplating and being seen, in the sense of being an example [govering above the difficulties, one overcomes and settles at the peak of the mountain within]. These ideas are suggested by the fact that the hexagram can be understood as picturing a type of tower characteristic of ancient China.
A tower of this kind commanded a wide view of the country; at the same time, when situated on a mountain, it became a landmark that could be seen for miles around. Thus the hexagram shows a ruler who contemplates the law of heaven above him and the ways of the people below, and who, by means of good government [taken both from contemplating the law of heaven and attempting to wisely incorporate them on Earth, and regulating the affairs of the people accordingly and justly, it is the observation and seeking of proportion , of the movement of stars and planets, of nature, and then knowing the divine by seeing an order that is numinous, science assists in discovering certain laws, but proportion are set by wise contemplation, the organic structure is seen, of having a greater view and attempting to mirror these ways on Earth, first within, then without, the way of coming about this is a question of understanding, and these who accomplish that set a might foundation], sets a lofty example to the masses.This hexagram is linked with the eighth month (September–October). The light-giving power retreats and the dark power is again on the increase. However, this aspect is not material in the interpretation of the hexagram as a whole.
CONTEMPLATION. The ablution has been made, But not yet the offering.
Full of trust they look up to him.The sacrificial ritual in China began with an ablution and a libation by which the Deity was invoked, after which the sacrifice was offered. The moment of time between these two ceremonies is the most sacred of all, the moment of deepest inner concentration. If piety is sincere and expressive of real faith [transparency and honesty are the way to let the heavens through the master of the ceremony], the contemplation of it has a transforming and awe-inspiring effect on those who witness it. Thus also in nature a holy seriousness is to be seen in the fact that natural occurrences are uniformly subject to law. Contemplation of the divine meaning underlying the workings of the universe gives to the man who is called upon to influence others the means of producing like effects. This requires that power of inner concentration which religious contemplation develops in great men strong in faith. It enables them to apprehend the mysterious and divine laws of life, and by means of profoundest inner concentration they give expression to these laws in their own persons. Thus a hidden spiritual power emanates from them, influencing and dominating others without their being aware of how it happens.
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. When the wind blows over the earth it goes far and wide, and the grass must bend to its power. These two occurrences find confirmation in the hexagram. The two images are used to symbolize a practice of the kings of old; in making regular journeys the ruler could, in the first place, survey his realm and make certain that none of the existing usages of the people escaped notice [thus patiently observing their happiness and misery, their work and their fruit]; in the second, he could exert influence through which such customs as were unsuitable could be changed.All of this points to the power possessed by a superior personality. On the one hand, such a man will have a view of the real sentiments of the great mass of humanity and therefore cannot be deceived; [neither through flattery not isolation, nor through self-elevation nor condescenscion one is distracted from seeing the sentiments and their threads, one may lock himself in the tower that he’s built and be blind and blinded, or one may observe with a dragon’s view with understanding, insight and foresight of the signs of times] on the other, he will impress the people so profoundly, by his mere existence and by the impact of his personality, that they will be swayed by him as the grass by the wind.
Six at the beginning means:Boylike contemplation [light-hearted, without contempating the depths, surface of things].For an inferior man, no blame. For a superior man, humiliation.This means contemplation from a distance, without comprehension. A man of influence is at hand, but his influence is not understood by the common people. This matters little in the case of the masses, for they benefit by the actions of the ruling sage whether they understand them or not. But for a superior man it is a disgrace. He must not content himself with a shallow, thoughtless view of prevailing forces; he must contemplate them as a connected whole and try to understand them.
Six in the second place means:Contemplation through the crack of the door.Furthering for the perseverance of a woman.Through the crack of the door one has a limited outlook; one looks outward from within. Contemplation is subjectively limited. One tends to relate everything to oneself and cannot put oneself in another’s place and understand his motives [egoistic contemplation, does to expand into anything else but the affirmation of one’s view of oneself and one’s affairs, it may not relate to a different perspective, thus one is entrenched in the subjective view and does not see beyond its limits]. This is appropriate for a good housewife. It is not necessary for her to be conversant with the affairs of the world. But for a man who must take active part in public life, such a narrow, egotistic way of contemplating things is of course harmful.
Six in the third place means: Contemplation of my life. Decides the choice. Between advance and retreat.This is the place of transition. We no longer look outward to receive pictures that are more or less limited and confused, but direct our contemplation upon ourselves in order to find a guideline for our decisions. This self-contemplation means the overcoming of naïve egotism in the person who sees everything solely from his own standpoint [we observe ourselves ‘from outside’ without collapsing into our cherished view, critically examining our shortcomings against principles and what is right – it is a normative and corrective contemplation]. He begins to reflect and in this way acquires objectivity [through dualistic tension the Third crystallizes, transcendent function of Carl Gustav Jung]. However, self-knowledge does not mean preoccupation with one’s own thoughts; rather, it means concern about the effects one creates. It is only the effects our lives produce that give us the right to judge whether what we have done means progress or regression.Six in the fourth place means:
Contemplation of the light of the kingdom.It furthers one to exert influence as the guest of a king. This describes a man who understands the secrets by which a kingdom can be made to flourish. Such a man must be given an authoritative position, in which he can exert influence. He should be, so to speak, a guest—that is, he should be honored and allowed to act independently, and should not be used as a tool [using anyone of independence as a tool for political, religious or societal bickering strips the man of effective prowes to assist as a sovereign proxy, a satellite that supports society, in the end he should not take sides, nor align oneself with violators and abusers of his independent decisions, insights etc. It brings about factional diseases, and pulling such a man into the line of one agenda or another creates great turmoil and conflict. He should remain strong and independent, impartial and withdrawn for as long as possible not to be pulled into these kind of ties].
Nine in the fifth place means: Contemplation of my life.The superior man is without blame. A man in an authoritative position to whom others look up must always be ready for self-examination. The right sort of self-examination, however, consists not in idle brooding over oneself but in examining the effects one produces. Only when these effects are good, and when one’s influence on others is good [In Mahayana Buddhism, one’s motions are judged by the net effects of one’s activities, if someone does not persevere in the good and breaks towards spoiling, then the good will be annuled and the spoilt will stay, this however is not a hopeless situation, as one may ameliorate the effect through continuous action, when the effects are spoiled by one’s actions] will the contemplation of one’s own life bring the satisfaction of knowing oneself to be free of mistakes.
Nine at the top means:Contemplation of his life.The superior man is without blame.While the preceding line represents a man who contemplates himself, here in the highest place everything that is personal, related to the ego, is excluded [the self-grasping is abandoned, and the world embraced]. The picture is that of a sage who stands outside the affairs of the world. Liberated from his ego, he contemplates the laws of life and so realizes that knowing how to become free of blame is the highest good.