Reading
Judgment
Contemplation.
The washing has taken place, but not yet the offering.
In trust they look up to him.
The act of sacrifice in China began with a washing and libation by which the divinity was called forth. Then the offerings were presented. The moment between these two acts is the holiest, the moment of highest inner collectedness. When piety is full of faith and sincere, its contemplation works upon those who witness it, transforming them and inspiring awe.
So in nature a holy seriousness is to be seen in the regularity with which all natural events take place. The contemplation of the divine meaning of the world's unfolding gives to the person who is called to influence others the means of exercising the same effects. For this an inner collectedness is needed, such as religious contemplation brings forth in great and faith-filled people. Through this they behold the mysterious divine laws of life and, through the highest seriousness of inner collectedness, give them realization in their own person. Thus from the sight of them goes forth a mysterious spiritual power that works upon people and subdues them, without their becoming conscious of how it is done.
Image
The wind moves over the earth: the image of Contemplation.
Thus the ancient kings visited the regions of the world,
contemplated the people, and bestowed instruction.
When the wind blows over the earth, it comes everywhere, and the grass must bend to its power. These two processes find their confirmation in the hexagram. They were translated into reality in the institutions of the ancient kings, who on the one hand, through regular journeys, gained sight of their people, so that nothing that lived as custom among the people could escape them, and who thereby on the other hand made their influence felt, by which such customs as were not right were changed.
The whole points to the power of the superior personality. Such a person will survey the great mass of people in their true dispositions, so that no deception is possible toward them, and on the other hand they will, by their mere existence, by the weight of their personality, make an impression on them, so that they orient themselves by them as the grass by the wind.
Commentary
The Chinese name of the hexagram, with a slight change of stress, has a twofold meaning. On one hand it means looking, contemplating; on the other, being seen, being an example. These thoughts are suggested by the fact that the hexagram can be taken as the image of a tower such as were common in ancient China. From such towers one had a wide outlook all around, and on the other hand such a tower on a mountain was visible from afar. Thus the hexagram shows a ruler who contemplates the law of heaven above and the customs of the people below, and who with their good government is a sublime example for the masses.
The hexagram is assigned to the eighth month (September-October). The light force is withdrawing, the dark is again on the rise. But this aspect is not relevant for the overall interpretation of the hexagram.
Changing Lines
Line 1
A six at the beginning means:
Boyish contemplation.
For a lowly person, no blame.
For a noble one, humiliating.
Commentary
Here an uncomprehending contemplation from afar is depicted. There is someone who acts, but whose effects are not understood by the lowly. Among the masses this does not matter much. Whether they understand the actions of the ruling sage or not, they still benefit from them. But for a higher person this is a disgrace. They must not be content with a foolish, thoughtless contemplation of the prevailing influences. They must contemplate them in their connections and seek to understand them.
Line 2
A six in the second place means:
Contemplation through the crack of the door.
The perseverance of a woman is furthering.
Commentary
Through the crack of a door one has a limited view. One sees from within to without. The manner of contemplation is subjectively limited. One relates everything to oneself. One cannot put oneself in the place of another and their motives. This is in place for a good housewife. She need understand nothing of world affairs. For a man who has to act in public life, such a limited egoistic manner of contemplation is, of course, evil.
Line 3
A six in the third place means:
Contemplation of my life decides
between advance and retreat.
Commentary
Here is the place of transition. One no longer looks outward in order to receive more or less limited or confused images, but one directs contemplation upon oneself in order to find direction for one's decisions. This turning inward of contemplation is precisely the overcoming of the naive selfishness of the one who contemplates everything only from their own standpoint. One comes to reflection and thereby to objectivity. Self-knowledge is not, however, an occupation with one's own thoughts, but with the effects that go out from one. Only the effects upon life give an image that justifies us in deciding between advance and retreat.
Line 4
A six in the fourth place means:
Contemplation of the light of the realm.
It is favorable to act as the guest of a king.
Commentary
Here a man is depicted who understands the mysteries by which a realm is brought to flourishing. Such a man must be brought to a decisive place where he can be effective. He should, as it were, be a guest, that is, he should be able to act independently and be honored, not used as a tool.
Line 5
A nine in the fifth place means:
Contemplation of my life.
The noble one is without blame.
Commentary
A person at a decisive place, to whom the others look up, must be continually ready for self-examination. The right kind of self-examination does not, however, consist in brooding idly over oneself, but in examining the effects that proceed from one. Only if these effects are good, if one exerts a good influence on others, will the contemplation of one's own life give the satisfaction of being without fault.
Line 6
A nine at the top means:
Contemplation of his life.
The noble one is without blame.
Commentary
Whereas the previous line depicts a man who contemplates himself, here at the highest place everything personal, everything related to the ego, has been eliminated. Here is shown a sage who, outside the bustle of the world, free from the ego, contemplates the laws of life and thereby attains the highest, because one becomes free of blame.