شش خطی 20
دیدن، مشاهده کردن، سنجیدن و تفکر کردن (Guan)

Observing means alert observation, being careful. As for the qualities of the hexagram, above is wind , penetrating, and below is earth , receptive; it has the meaning of gradually progressing in accord with proper timing, advancing without impetuousity, with alert observation; therefore it is called observing.

This hexagram represents alert observation with clarity of mind; it follows on the previous hexagram degeneration. In degeneration, wind is inside stopping, which stops yin energy from entering; this is how degeneration is corrected. The way of correcting degeneration is not possible without the achievement of attentive observation with clarity of mind.

The achievement of attentive observation is all a matter of restoring the primordial while in the midst of the temporal, reversing the ordinary flow while in its very midst. When the yin in people is strong and the yang is weak, it is like the present hexagram’s four yins arising one after another while the two yangs gradually dissolve; the strength of yang energy is going to be erased by yin energy. Attentive observation with clarity of mind reverses this weak yang so that it is not injured by yin energy.

But people’s temperaments are fixated, and accumulated habits are already deep-seated. The yin energy cannot be made submissive all at once, so it is necessary to use gradual cultivation, going along with its desires to gradually soften and guide them, causing it to naturally evaporate, naturally transform, naturally submit, naturally retreat.

This means that when the real comes the false naturally submits; if one can be truthful inwardly, then acquired influences will naturally disappear. Yang gradually advances upward, and yin submissively retreats downward. Yang governs yin and yin obeys yang; yin and yang in harmony, inside and outside are one. This is like when honoring a deity, when one has washed the hands but not yet made the offering, there is sincerity, which is reverent. Whenever you honor a deity, first you clean your hands and make your faith sincere within; after that you present offerings, reverent without. By the gradual effect of sincerity, you communicate with the spirit of the deity, not in a physical sense. This is the meaning of looking up to a deity.

The path of cultivation of reality is like honoring a deity: first you make the mind sincere and truthful, then you practice it in the body. Spiritual clarity works silently, swift without being hasty, entering by sincerity, functioning with flexibility, penetrating the barrier between yin and yang, producing light in the openness within. From observation of the spirit reaching observation of the great, a black pearl hangs in the great void, illumining the whole world as though it were in your palm. Then every step is in accord with the sublime Tao; all yin submits and all yang returns.

The understanding of the spirit is up to the person: It requires clear knowledge of the subtle meaning of this hexagram, being receptive yet advancing like the wind, the advance based on receptivity. If you know this, then with spiritual observation and great observation you preserve the real and eliminate the false, so there is eternal life. If you don’t know it, then with small observation and shortsightedness you accept the false and reject the real, thus injuring life. It is simply a matter of the difference between truth and falsehood in observation.

Observing is watching, looking. Above is wind , below is earth ; there is wind blowing over the earth. When wind blows over the earth, wherever it goes everything sways and dances along with it; this is like people being moved and influenced by what they observe. This is the image of observing.

What the ancient kings saw in this was that every particular region has its own atmosphere, every particular region has its own character; therefore it will not do to cling to one system to teach or rule them all. Hence they examined the atmosphere of each region and observed the character of the people, setting up education according to the region and giving guidance according to the person.

Just as the wind blowing over the earth goes over hill and dale, east, west, south, north, unhindered wherever it goes, so also was the teaching of the kings of yore. All those who are invested with the responsibility of teaching others should emulate the kings of yore and observe the locality and the character of the people so as to be able to teach them effectively.