Hexagram 20 · 风地观

观卦原文
观。盥而不荐，有孚顒若。

象曰：风行地上，观。先王以省方，观民设教。

白话文解释
观卦：祭祀时灌酒降神而不献人牲，因为用作祭祀的俘虏的头部肿了，不能用作祭品。
《象辞》说：本卦上卦为巽为风，下卦为坤为地，风行大地吹拂万物，这是观的卦象。先王观此卦象取法于周流八方的风，从而巡视邦国，观察民情，推行教化。
《断易天机》解
观卦巽上坤下，为乾宫四世卦。观卦象征将道义展示于众人面前。观卦风在上而地在下，是春风浩荡、万物滋生之象。

北宋易学家邵雍解
以下观上，周游观览；平心静气，坚守岗位。
得此卦者，处身于变化之中，心神不宁，宜多观察入微，待机行事，切勿妄进。

台湾国学大儒傅佩荣解
时运：出外游览，不易闲居。
财运：贩卖洋货，须防风险。
家宅：供养神佛。
身体：风湿之症，运动调养。

传统解卦
这个卦是异卦（下坤上巽）相叠，风行地上，喻德教遍施。观卦与临卦互为综卦，交相使用。在上者以道义观天下；在下者以敬仰瞻上，人心顺服归从。
大象：风运行于坤地之上，喻有周游观览之意。阴长阳消，正道衰微，万物难行。
运势：处身于变化之中，宜多观察入微，心身苦恼，并防外来诱惑。
事业：事业已出现不顺利的迹象，务必谦虚慎重，高瞻远瞩，尤忌短期行为，心胸开阔，注意搞好人际关系，团结他人，不宜轻率行动。必要时不妨投靠德行高的人，以图再度发展。
经商：市场形势不稳定，正处于变动，应谨慎小心，随时观察动向，从长计议，做好退却的准备。
求名：贵在自知之明，虚心向他人求教，端正处世态度，尤其不可自我满足，更须守中持正，树立远大理想，勿丧失个人追求的目标，勿偏离正道。
婚恋：不顺利，双方应经受住考验，从长计议，会有理想的结果。
决策：具有组织能力，适宜担任负责工作，但人生旅途多曲折，必须注意培养自己的预见性和观察力，办事务必公正，实事求是，注意人心动向，关心他人。尤其不可以陷入小人之道和近视行为之中。应有决断精神，不可盲从，必要时可进行策略依附。

第二十卦的哲学含义

观卦卦象，风地观卦的象征意义
风地观卦，这个卦是异卦相叠，下卦为坤，上卦为巽。风行地上，喻德教遍施。巽为风在上，坤为地在下。说明巽在上，为民办事，像风一样迅速，无处不到。地在下，表示地上的万物仰首观察巽的行为，产生敬重和羡慕的心理，决心学习巽的德才。由此可知，观卦本身是以敬重的态度观察和学习他人优点和长处的卦。
观卦启示了观下瞻上的道理，在上者以道义观天下；在下者以敬仰瞻上，人心顺服归从。观卦属于中上卦。《象》这样评断此卦：卦遇蓬花旱逢河，生意买卖利息多，婚姻自有人来助，出门永不受折磨。
风地观卦的卦画是下面四个阴爻，上面两个阳爻，与临卦的卦画排列顺序正好相反。
风地观卦从卦象上进行分析，观卦上卦为巽为风，下卦为坤为地，风吹拂着大地就是观卦的卦象。风无处不在，无孔不入，人也应当像风一样，无所不观，观察万物而得到更多的知识。

20.风地观(䷓)-高岛易断
按：“观”字，从雚，从见。雚即鹳，似鸿而大。鹳有白黑二种，白鹳巢树。鹳又能察时审变，每天阴晴雨雪，大风大水，气候不常，向树上瞻望，随所见之上下，以为趋避。故土人亦皆视鹳之飞鸣止食，以占常变。见，视也，常见曰见，非常曰“观”，故合雚与见为观。此卦下《坤》上《巽》，巽为风，坤为地。风本无形可观，以其触于物者而观之，犹上之德化无形，以施于政者观之，下之性情无形，以发于事者观之，有相观而化之义也。是以名其卦曰《观》。《序卦》曰，“物大然后可观，故受之以观”，此观之所以次于临也。
观：盥而不荐，有孚颙若。
▲　甲骨文观
按：盥字，从臼，从皿，水在皿上，有两手掬水之象。卦本《巽》，《巽》为入，谓以两手入水而洁之也。巽为不果，故曰“不荐”。《坤》下《坎》上，谓比，初爻曰“有孚盈缶”，缶亦盛水之器。《乾》下《巽》上，谓《小畜》，五爻曰“有孚挛如”，挛，即两手，均得有孚之象。《巽》下《坤》上谓《升》，与《观》互变，《升》二爻曰“孚乃利用禴”，有用祭之义焉。“颙”，《说文》曰“大首也”，谓昂首而望之，有《观》之象。“若”，顺也，有诚心而奉顺之意。“不荐”“有孚”，即不动而敬，不言而信，谓观于盥之用洁，而众情已孚，有不待荐而始感者也。是观在心不在貌，孚以神不以迹。即此盥手之初，而精诚所注，天下皆见其心焉，故曰“观：盥而不荐，有孚颙若”。
《彖传》曰：大观在上，顺而巽，中正以观天下。《观》，盥而不荐，有孚颙若，下观而化也。观天之神道，而四时不忒，圣人以神道设教，而天下服矣。
此卦两刚四柔，两刚在上，四柔在下，刚为大，柔为小，故曰“大观在上”。《坤》顺《巽》入，是能顺而《巽》也。九五处卦之中，刚居阳位得中。“天下”指四柔，谓其居于上卦之下。五爻为君，四柔皆臣也，中正之德大而在上，足以为观于天下。为观之道，全在精洁诚敬，至中至正，无稍间断。四柔观感诚意，咸思进而自洁，有不期其化而自化者矣，故曰“下观而化”。观圣即可观天，圣道无殊天道，天道神妙，故曰“神道”。天有“神道”，而时运“不忒”；圣有神道，而中正无私。天之道，不言而四时行，百物生，圣之道，“不荐”而万民孚也。圣人合天之德，法天之行，神而明之，发为政教，俾天下沐渥圣化，沦肌泱髓，妙合无言，所谓不识不知，顺帝之则，犹如戴天而不知天之高者矣，其化道之神为何如乎！故曰“圣人以神道设教，而天下服矣”。
以全卦观之，阳大阴小，四阳之卦，有曰《大过》，与《大过》相反，四阴之卦，有曰《小过》。《大壮》卦，四阳在下，二阴在上，此卦四阴在下，二阳在上，与《大壮》反，独不曰小。《彖传》曰“大观在上”，以九五阳刚，中正得位，故不言小。此全卦取名之主义也。凡阴盛阳微，必致以柔逼刚，爻多不吉，此卦六爻独不言凶，亦以五居君位，中正之德，足以仪型天下，群柔皆仰而观之，故相观者不致相持，而柔无复逼刚矣。卦义专取为观于下，不取阴盛之象。卦以四爻为主，四爻以柔居阴位得其正，上比二刚，下接三柔，率三柔以进于五，仰观德化，是以四爻为一卦之主也。初爻始阴在下，位与五违，所观者浅，如童蒙然，故曰“童观”。二与五本相应，但二阴暗柔弱，不能进而观光，而仅得窥见其仿佛，是效女子之贞也，故曰“利女贞”。三爻比四，四为主观，三观四之动作，以为进退，故曰“观我生，进退”。四比近于五，观最真切，五为君，四近于君而相得，故为“宾”。君之德教，发而为国之光华。“利用”者，谓将进而效用也，故曰“观国之光，利用宾于王”。五爻居一卦之尊，天下之民情风俗，由我而化，所谓正己以正万民者，故曰“观我生”。《象》曰“观民也”，盖内而观我，即外而观‘民也。上九居观之终，刚健有德，虽夙为民所瞻观，因其高而无位，不欲出而观民，惟反而自观，谨身免咎而已，故曰“观其生”。《彖》称“圣人”，《象》称“先王”，皆指五爻君位而言也。《彖》曰“神道设教”，以上体乾德，示观于天下；《象》曰“省方”“设教”，以俯效巽风，省观夫民俗也。故卦名之《观》，自上观下，爻辞之观，自下观上，义虽不同，各有所取。所谓“设教”，所以一其观德，消其逸志，使之咸归于中正之域，一道德而同风俗者也，故曰“大观在上”。
（附言）
神字从示从申。示，《唐韵》：“音侍，垂示也”。《说文》曰：“天垂象，见吉凶，所以示也”。《玉篇》曰：“示，语也”，以事告人曰示，申，引伸也，盖神者，所以引伸其道以示人者也。《象传》曰，“圣人以神道设教”。是以垂示神道，以教天下也。古昔圣王之祭神，以至诚求神告而已，故上则神明假格，下则群黎服从。《观》卦之圣人，以此设教，其妙有不可思议，天下一观，而感应捷于影响，莫不服圣人之观也。
余尝慨我邦神教之衰，明治二十四年春，曾创兴阴阳寮之议一篇，附记以补“神道设教”之说：
恭惟我国，称曰神国，我国治道，称曰神道，其所由来久矣。盖神道，邦语曰“计惟神之道”。惟神者，即随神之谓也，故一作神随。观古先皇之建国，以神祭为政事，以神敕为国是，凡一切政事、苟涉疑虑，皆依神教决之，是所以称我国曰神国也。国君通称天子，天子者，为天之子，谓奉天明命，抚临万国，尊无二上，以天为父，故尊之曰天子。上自大臣，下至属官，皆佐天子以敷教者也。孟子引《书》曰：“天降下民，作之君，作之师，惟曰其助上帝，宠之四方”，是天子而能助上帝也。《书》曰：“乃文乃武，乃圣乃神’”是天子而即为神皇也。《观》之《象》辞曰：“圣人以神道设教，而天下服”，可知治道通于神道，惟神道乃可以补治道之不及。
古者国有大事，必藉卜以决疑，此神道之最彰者也。天人感通之理，其在斯乎？夫人虽贤明，不能前知未来之事，惟卜筮则能前知。昔在我国神代之时，垂鹿卜之法，以问神意，称曰卜问，今奈良春日畜鹿，即此遗意也。后与支那交通，传得龟卜、蓍卜之术，神人感通之道愈备，未来前知之法益明。“天地设位，圣人成能，人谋鬼谋，百姓与能”，于是朝廷置阴阳寮于中务省，设阴阳头、阴阳助、阴阳博士、阴阳士等吏员，以供其职，以修其业。令典所垂，自古有然；中世以来，皇政式微，寮废宫阙。然当国家大事，皇上亲祭伊势大庙及贤所，使府县知事代拜全国官国币社，告以事由，派遣吏员于外国，使之参拜贤所。奉神威以临异域，朝廷之崇敬神教，未尝或替，下民效之，凡值神诞祭礼，及春祈秋报，陈俎豆以飨神明，荐馨香以祈福佑，虽卜筮之法几废，而酬报之礼犹存也。我国地居东海，古号神洲，是以神道之昭垂愈著，民心之爱戴愈虔，凡忠君爱国之忧，罔不敬神之诚而焕发也。其功如斯，若能尽诚尽敬，开明布教，克复前徽，斯精灵感格，有求必孚，其灵效之显赫，当更有进者矣。
皇政维新，百废俱兴，惟于阴阳寮，未见复设，无他，维新事业，多创建于兵马倥偬之际，既又侵入欧美文物，汲汲模效西学，无暇复古。况西人蔑视神道，创论为无，故习西法者，多惑其说，信口妄谈，谤毁神祗。由是渎慢之风，行于家庭则侮父兄，行于府县则侮官吏，行于国中则侮君上，败人间之秩序，害社会之安宁，方今天下之通弊也。察其弊所由来，皆由神道息微，以致人心狂妄，不知畏敬，极其所至，其祸有不可胜言者矣，可不慨叹乎！方今圣明在上，独断万机，大臣各进谠言，以相辅佐，复开贵族院、众议院，问国民之舆论，以定国是，是所谓君从相、从士、从庶民，从之时也。然谋于野而不谋于天，询于民而不询于神，未始非圣代之缺典也。古者命相则卜之，出师则卜之，求贤则卜之，礼曰，“卜筮者，所以决嫌疑，定犹豫者”是也。古时我国有行之者，即阴阳寮之属也。今朝堂之官吏，二万六千人，皆立君子之位，独阴阳寮职，不闻复古，粤稽古时，所称神随国者，其教既废，其名亦殆将灭绝矣。
余虽不肖，深为之惧，意欲修复阴阳之术，推阐感格之诚。然言之则罪犯僭越，不言则罪获冥明，其罪均也，则宁言之。不若使神国之称，得践其实，内可与四千余万生灵，同沾幸福，外可使欧西各国，昏昧而不知神道者，得闻此灵明玄妙之真理也。爰此，敢陈兴复阴阳寮一议。呜呼！所愿当道君子赞成此议，振兴舆论。得复阴阳寮之古职，不惟本邦之幸福，实足发世界之光辉也！谨议。
以此卦拟人事，不外观己观人两端，而家业之兴替关焉。卦体下《坤》上《巽》，二阳在上，四阴在下，五居尊位，一家之主，为家人所观仰也。四阴为家人，皆顺从于五，一家之主，道当庄敬严肃，时凛承祭见宾之意，使家人观感而化，群思澡身浴德，相争以诚，不敢偏存欺诈。虽家主柔顺谦和，绝无苛责，而中正之德，垂为仪型，自有不言而信，不动而敬者矣。天道正而四时调和，家道齐而一门肃睦，故人伦之重，称为天伦，物则之微，协于天则。人能敬从天命，与天合撰其神妙莫测之机，攸往咸宜，一旦出而临民，先王所谓“省方”“设教”者，措之裕如。而仅施诸一家一门之内，犹其小焉耳。初爻为一卦之始，如家中之幼子，所观者小，在小人固无咎也。二爻阴暗柔弱，仅能窥见仿佛，窥者从门隙而观之，在女子尚不失其贞也。三爻柔顺之极，能以顺时进退，故不失其道。四爻比近于五，是家主之亲人，其所观最为真切，为家主所信用也。五爻则刚阳中正，齐家之主，几家政之善恶，皆存乎其身，故曰“观我生”。上爻居五位之上，为家主之长亲也，虽其人已不关家政，而家人犹必仰观其道德，用为法则，故不能不避而自观也。古昔文王，德盛化神，必曰“刑于寡妻，至于家邦”可知治国必本治家，所谓观于家，而王道易见者也。此卦全体，阴盛阳微，道极可危。卦名曰《观》，五上两爻，二阳在上，虽不言凶，一则“观我生”，一则“观其生”，皆孜孜返观内省，其防危虑患，至深且切。凡人持身涉世，时时能敬凛此旨，庶可无咎矣。
以此卦拟国家，卦象为阴盛剥阳，惟赖神明之呵佑，挽回衰运之时也。盖内外二体，外卦为政府，二阳在位，具中正刚强之德，足为亿兆观瞻；内卦为人民，四阴在下，怀柔顺卑《巽》之情，常欲仰观政化。人民众多，政府高远，彼小民不能亲观夫圣德，必就近侍夫君者之观以为观。四爻比五，为《巽》同体，一卦之主，凡下三阴欲进而观五，必先观四，故初曰“童观”，如孺子之望富门，高不及见也。二爻曰“间观”，有畏怯不敢直前，仅以潜身窥伺也。三爻曰“观我生，进退”三与四近，是以得观视而定进退也。四爻比近尊位，得亲待圣躬，瞻仰国光，“利用宾于王”，宾，犹臣也，即利见大人之谓也。五为大君，中正得位，盖以二阳孤立，高而可危，故曰“观我生”，其兢兢业业，不问正人而先正己，意甚深切。六爻居《观》之极，在五之上，身虽无位，与五合德，曰“观其生”盖其惕厉之意，与五亦同。统观四阴之意，皆以窥察大君之动作，以为进退；二阳在上，惟以明德新民，孜孜以持盈保泰为虑。爻辞曰“盥而不荐，有孚颙若”，谓君能至诚精洁，可以格神明，即可孚黎庶，是恭己南面，无为而治之旨也。《象》辞即释此意而引伸之曰“大观在上”，即有岌岌乎可危之象；曰“巽而顺，中正以观天下”。就卦体之巽前不顺中正，言君首当修明其德，为天下观。“观天之道”数句，亦从“盥而不荐”来，言天道神化不测，寒暑往来，四时不忒，圣人能效法神道，当为政教，于变时雍，天下咸服矣。《象传》曰“先王以省方观民设教”，此即示以观之之道。盖《彖传》之旨，以观示下，《象传》之旨，以观察下。统之乘此阳德，足为民观，亦足以观民，而群阴服从，否则阳德有亏，群阴即因而上逼，亦可危也。二阳爻皆言“君子无咎”，君子者，有德之称。有德则无咎，无德即有咎，反观而自明矣。为国家者，安可不凛凛哉！
《大象》曰：风行地上，观。先王以省方观民设教。
《坤》为地，为国土，为众，《巽》为风，为命令。此卦“风行地上”有施教于民之象。“方”者谓四方，“省方”者，省察四方民心之向背也。“观民”者，考验风土民俗之所尚也“设教”者，随其地，察其俗，设教而施治也。夫天下之民情，或为风气之所囿，或为习俗之所移，各有所偏倚，不能归中正和平之域。先王见风行地上，有周流披拂，无处不遍之象，法此以省方，有嘘枯吹新，鼓动万物之象。法此以“观民设教”政以束其身，教以导其心。从“省方观民”之后，而复设以教，则因奢而教以俭，因惰而教以勤，斯教愈善矣。故孟子有曰：“善政不如善教之得民心也。”要其教之深入民心，犹风之通行天下也，如此则化行俗美，弊革风清。观之道，无以加之，谓之“省方观民设教”。
【占】　问时运：目下正当振作有为，宜出外历览，不宜杜门静守。
○　问商业：贩运洋货，风险须防。
○　问家宅：宅中或旧有供奉神佛，或皈入教门之家，或是家主设馆教徒。
○　问战征：有风雷疾卷之势，可以掠得土地，收获民众。吉。
○　问疾病：是风湿之症，宜流行活动，血调而风自息。
○　问出行：远游吉，传教更好。
○　问讼事：得平匀断结。
○　问六甲：生男。
○　问天时：有风即晴。
○　问失物：初在地上，被风吹远，宜遍寻之，可得。

Judgment
Legge: Contemplation shows us a worshipper who has purified himself, but must still present his sacrifice with that dignified sincerity which inspires reverence.
Wilhelm/Baynes: Contemplation. The ablution has been made, but not yet the offering. Full of trust they look up to him.
Blofeld: Looking down. [This word often means “contemplation" and I have so translated it when the context so requires.] The ablution has been performed, but not the sacrifice. Sincerity inspires respect. [This is generally understood to mean that the first step has been taken or that one has bound oneself to follow a certain course...but that the main duties are yet to be performed.]
Liu: Observation. The hand-washing ritual is completed, but the sacrifice is still to come. All done and looked upon with sincerity.
Ritsema/Karcher: Viewing: hand-washing and-also not worshipping. Possessing conformity, like a presence. [This hexagram describes your situation in terms of something seen from a distance, out of immediate reach. It emphasizes that carefully observing and divining the meaning is the adequate way to handle it...]
Shaughnessy: Looking Up. Washing the hands but not making offering; there is a return with head held high.
Cleary (1): Observing, one has washed the hands but not made the offering; there is sincerity, which is reverent.
Wu: Admiration indicates a worshipper washing his hands in preparation for the offerings, but not participating in it. He shows sincerity and awe.

The Image
Legge: The image of earth and wind moving above it form Contemplation. The ancient kings, in accordance with this, examined the different regions of the kingdom to see the ways of the people, and set forth their instructions.
Wilhelm/Baynes: 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.
Blofeld: This hexagram symbolizes wind blowing across the earth. The ancient rulers visited the different regions to keep watch over their people and carefully instruct them.
Liu: The wind blowing over the earth symbolizes Observation. The ancient kings visited their territories, observed the people, and gave instruction.
Ritsema/Karcher: Wind moving above earth. Viewing. The Earlier Kings used inspecting on-all-sides, viewing the commoners to set-up teaching.
Cleary (1): Wind is over the earth, observing. Thus did the kings of yore set up education after examination of the region and observation of the people.
Cleary (2): Wind travels over the earth – observing. Kings of yore examined the regions and observed the people to set up education. [In Buddhist terms, the ancient Buddhas examined the “regions” of possible experience and observed the people in various states of being, then set up various teachings to accommodate them, just as the wind travels over the earth reaching everywhere.]
Wu: The wind pervades above the earth; this is Admiration. Thus the ancient kings inspected various regions of the country, observed the sentiments of the people, and laid down their instructions.
COMMENTARY
Confucius/Legge: Observation from above -- from the trigram of Flexibility surmounting the trigram of Docility. The ruler is in his correct central position, and thus exhibits his lessons to all below. He has purified himself, but not yet sacrificed. All beneath look to him and are transformed. When we contemplate the spirit-like way of heaven, we see how the four seasons proceed without error. The sages, in accordance with this spirit-like way, laid down their instructions, and all under heaven yield submission to them.
Legge: The Chinese character from which this hexagram is named is used in the sense of both seeing and being seen. The theme is the sovereign and his people -how he shows himself to them, and how they in turn perceive him. The two dynamic lines at the top belong to the ruler, and the four magnetic lines below

represent his subjects. In the Judgment the ruler is portrayed as a worshipper at the commencement of a sacrifice. He is the great Manifester in line five. The lower trigram symbolizes earth, with the attribute of Docility; the upper trigram symbolizes wind, with the attributes of Flexibility and Penetration. Wind moving above the earth has the widest sweep, and nothing escapes its influence. The personal influence of the ruler effects much, but the ancient kings wished to add to that the power of published instructions which were specially adapted to the character and circumstances of the people. The spirit-like way of heaven is the invisible order underlying the laws of nature. [Ed. Note: Ritsema/Karcher use the phrase: "Viewing Heaven's spirit tao ... The all-wise person uses spirit tao to set-up teaching."
Spirit(s), SHEN: independent spiritual powers that confer intensity on heart and mind by acting on the soul, KUEI; gods, daimons. Tao: way or path; ongoing process of being and the course it traces for each specific person or thing; keyword. The ideogram: go and head, leading and the path it creates.]
NOTES AND PARAPHRASES
Judgment: Contemplate your motivations and discern the purity of your intent. "Put your money where your mouth is.” or "Walk your talk.” The Superior Man evaluates and rectifies his attitudes. The "ancient kings” in the Image symbolize the creators of an original
state of perfection -- an archetypal model toward which the superior man aspires. This idea is common to all mystical traditions, many of which depict this state in the image of an ideal or prototypical man. Here is a summary of the Gnostic conception: Not only the body but also the "soul" is a product of the cosmic powers, which shaped the body in the image of the divine Primal (or Archetypal) Man and animated it with their own psychical forces: these are the appetites and passions of natural man, each of which stems from and corresponds to one of the cosmic spheres [i.e., planets] and all of which together make up the astral soul of man, his "psyche."
H. Jonas -- The Gnostic Religion In the Kabbalah, the template of this archetypal man (named Adam Kadmon) exists in each of the four realms of consciousness corresponding to intuition, intellect, emotion and sensation, and "he" is perceived as androgynous
in all of these worlds except the last -- the "sensation” world of our physical spacetime reality. The Adam of these first three worlds was androgynous. The Adam of the fourth world is the Adam of the expulsion, the Adam of flesh traversing

the desert of his exile, and the Adam capable of reproducing himself now that he is no longer androgynous.
C. Ponce -- Kabbalah Considering that androgyny is one of the symbols used in the Western Mystery Tradition to depict the correct union of male and female forces within the psyche, we quickly recognize that the properly matched male and female correlate lines in the I Ching are a Chinese depiction of the identical concept. Note that the messages of the following three quotations are in complete accord with the goal of the Work as outlined in the I Ching: Somewhere there is an Adam within each of us in need of restoration, in exile from the Garden. The aim of Kabbalism is the restoration of the divine man in the medium of mortal man. We are the laboratory and we are the workers who work in that space.
C. Ponce -- Kabbalah Within our six-foot body we must strive for the form which existed before the laying down of heaven and earth.
The Secret of the Golden Flower The destiny of man is to build the Heavenly Jerusalem on Earth. In other words, to civilize a planet. It is the aim of the occultist, in consort with all men of good will, to bring about this heavenly fact into earthly reality. And the only way it will come about is by every man doing the right thing at the right time for twenty-four hours a day.
Gareth Knight -- The Work of a Modern Occult Fraternity The ancient kings in hexagram number-20 base their laws upon their recognition of diversity among the various forces which make up the kingdom of the psyche. Their divine regulations therefore represent the proper ecology existing between heaven and earth, yin and yang, male and female, Logos and Eros. In this regard, the I Ching's version of the Archetypal Man might be seen as hexagram number-63, Completion, in which the polarity of each of the lines is in perfect correlation. (See the editor's commentary on Hexagram number 11 for further insights into this idea.) The theme of the hexagram is Contemplation of your situation to see if your attitude meets the archetypal standards of the Work. The worshipper in the Judgment has purified himself for sacrifice but has not yet carried it out. Wilhelm uses the word "ablution” in his translation of the Judgment. An ablution is a ritual cleansing associated with a religious rite:
Ablution: In alchemy ... the adept worker achieves [success] only by purifying his soul of all that commonly agitates it. Washing, then, symbolizes the purification not so much of objective and external evil as

of subjective and inner evils ... The principle involved in this alchemic process is that implied in the maxim "Deny thyself."
J. E. Cirlot -- Dictionary of Symbols It is important to note that the sacrifice has yet to be performed: preparation is meaningless until it is acted upon. Psychologically, this refers to intellectual "gnosis" which still needs to be grounded in behavior. Wisdom is achieved very slowly. This is because intellectual knowledge, easily acquired, must be transformed into `emotional,' or subconscious, knowledge. Once transformed, the imprint is permanent. Behavioral practice is the necessary catalyst of this reaction. Without action, the concept will wither and fade. Theoretical knowledge without practical application is not enough ... Intellectually the answers have always been there, but this need to actualize by experience, to make the subconscious imprint permanent by `emotionalizing' and practicing the concept, is the key.
Brian L. Weiss, MD -- Many Lives, Many Masters Without changing lines, Contemplation is an oracular invitation for you to consider your situation and especially your motivations in regard to it. One way of doing this is to reduce everything to a brief written statement, including
your best conscious conclusions. Then ask for a comment from the oracle -- often it will become apparent that you have been undergoing a kind of examination.
SUGGESTIONS FOR MEDITATION
The ancient kings are mentioned in the Images of both this figure and number twenty-one, Discernment, immediately following. What are the differences between Contemplation and Discernment, as depicted in these images? How does the concept of sacrifice relate to this, as mentioned in the Judgment? Compare the Judgment of this hexagram with hexagrams and lines 17:6, 45:2, 46:2, 46:4, 47:2, 47:5 and 63:5 for further insights on this extremely important tenet of the Work.

周易第二十卦初九爻详解
初六爻辞
初六。童观，小人无咎，君子吝。
象曰：初六童观，小人道也。
白话文解释
初六：愚蠢近视，对一般百姓来讲尚无大碍，但对于担负政治责任的君子来说，将会铸成大错。
《象辞》说：初六爻辞讲，愚蠢近视，这正是小人们的思想特征。

北宋易学家邵雍解
凶：得此爻者，宜防小人，诸事有困难，弄巧成拙。做官的有危难，不宜进取。

台湾国学大儒傅佩荣解
时运：初运未佳，但无大碍。
财运：初登场面，小作即可。
家宅：小心童仆；自由结亲。
身体：小孩没事，大人不利。

初六变卦

  初六爻动变得周易第42卦：风雷益。这个卦是异卦（下震上巽）相叠。巽为风；震为雷。风雷激荡，其势愈强，雷愈响，风雷相助互长，交相助益。此卦与损卦相反。它是损上以益下，后者是损下以益上。二卦阐述的是损益的原则。

初九爻的哲学含义

观卦第一爻，爻辞：初六：童观，小人无咎，君子吝。爻辞释义。童：幼稚，见识短浅者。
本爻的意思是：用幼稚狭隘浅显的眼光来观察事物，这对无知的庶民来说，不会有害处，但对担任教化重任的君子来说，则应感到羞吝。
《象》曰：初六，“童观”，小人道也。这里指出，人应该有自己的见识，
观察事物不要狭隘浅显，不要只关注眼前利益，而不顾道德风尚。
占得此爻者，应该注意，在观察问题时不要只停留于事物的表面，如果这样，就说明你还不是一个成熟的人，你应该改变思考问题的方式，拓展见识。因为你若是甘愿当一个小人物，这样可以，若是想成为一个担负重任的君子，则必须要变得成熟，否则会造成不利。

初六：童观，小人无咎，君子吝。
《象传》曰：初六童观，小人道也。
“童观”者，谓无远大之识见，犹童稚蒙昧，不能振拔以观道德之光。此卦六爻，各取义于观，以地之远近，分观之浅深，故其所观，一爻胜于一爻，此义不可不知也。初爻以阴柔在下，是幼稚之氓，抱昏愚之性，处荒僻之区，所居既远，所观亦微，故曰“童观”。“小人”者，以其昏昧，无远大识见，固不足怪，是以“无咎”，若君子而如是，不亦可吝乎？故曰“小人无咎，君子吝”。《象传》曰“人道也”，以其位卑识微，只得如是。“道”，即“小人道长”之道也。
【占】　问时运：初运未佳，幸无大碍。
○　问商业：初立场面，只宜就小，无咎。
○　问家宅：防有童仆偷窃之患。
○　问战征：防有小胜大败。
○　问疾病：小人无碍，大人不利。
○　问行人：宜就近，无咎。
○　问六甲：生女。
○　问婚嫁：自幼结亲，吉。
○　问失物：防为小儿抛弃。
【例】　某石炭会社员来曰：当某局石炭购入，试验甲乙石炭之火力，然后将付之入札，请占其胜败如何？筮得《观》之《益》。
断曰：观者见也，见石炭之真质也。今某局方购入石炭，试验火力，然后竞争入札，可谓行公平之法则者也，谓之“大观在上，中正以观天下”。今占得初爻，初六在下，僻处远方，曰“童观”。以幼童见识，昏愚短浅，盖指检查者之无识也。爻曰“小人无咎，君子吝”，是正者取败，不正者得胜之时也。兹竞争者某，富狡猾之智，于试验之际，其设计行诈，弊有不可胜防者，深恐会社取败。
后果如是。
【例】　友人来告曰：偶得某豪商招待状，余同业中，亦当集会，请占此日接待之景况如何？筮得《观》之《益》。
断曰：此卦《彖》辞曰“大观在上”，必是一绝大集会也。今占得初爻，初阴在下，地位甚卑。在足下见识高远，老成简练，余所知也。爻辞曰“童观，小人无咎”，恐有屈尊就卑之嫌。遇如此，小人尚可，君子未免不快于心，外耻于人，内惭于己，谓之“童观，小人无咎，君子吝”。
某闻之，如有所疑，因彼好意，亦不能辞，遂临其席。当日余亦同席，数十人中，某适列末座。某在同业中，智识才力，可驾众人上，此日受斯接遇，不知何故。

Line-1
Legge: The first line, magnetic, shows the looking of a child -- not blamable in those of inferior rank, but a matter of regret in superior men.
Wilhelm/Baynes: Boy-like contemplation. For an inferior man, no blame. For a superior man, humiliation.
Blofeld: Looking at things in a childish way is not blameworthy in ordinary people, but in the Superior Man it is a misfortune. [ It might be supposed that the

Superior Man is incapable of such conduct; hence this passage must refer to one who is trying to be or who thinks himself a Superior Man.]
Liu: Childish observation. For inferior people, no blame. For superior people, humiliation.
Ritsema/Karcher: Youthful viewing. Small People: without fault. Chun tzu: abashment.
Shaughnessy: The youth looks up; for the little man there is no trouble, for the gentleman distress.
Cleary (1): Ignorant observation is not blamed in inferior people, but is shameful in superior people.
Cleary (2): Naïve observation is blameless in undeveloped people but shameful in developed people. [When undeveloped people are like children, this is not considered bad, but if developed people are like children, there is no way to govern nations and bring peace to earth.]
Wu: His view is like that of a child. There will be no error for a little man, but humiliation for a jun zi.
COMMENTARY
Confucius/Legge: This indicates the way of the inferior people. Wilhelm/
Baynes: The way of inferior people. Blofeld: For such conduct is suited to people of inferior worth. Ritsema/Karcher: Small People: tao indeed. Cleary (2): The naïve observation represented by the first yin is the way of underdeveloped people. Wu: Because this is the way of a little man.
Legge: Line one is magnetic and in the lowest place, which is also improper for
it. This suggests the symbol of a thoughtless child who cannot see far -- one who takes only shallow and superficial views.
NOTES AND PARAPHRASES
Siu: At the outset, the man does not comprehend the nature of prevailing forces nor does he perceive them as a connected whole. The superficial view is acceptable for the masses, but the superior man should know better.
Wing: Are you just looking at the surface of the situation and its most superficial effect upon you? This is an inferior, unenlightened form of contemplation. The superior mind will attempt to see the situation as part of a larger whole. This way you can know its actual meaning in your life.

Editor: Legge's original translation of this line says "lad” instead of child. I have altered it to be more in conformance with the magnetic line. No meaning is lost. The line is completely unambiguous in all translations. When I was a child, I spake as a child, I understood as a child, I thought as a child: But when I became a man, I put away childish things.
I Corinthians 13: 11
A. An image of immature and superficial perception.
B. Grow up and accept your responsibilities.

周易第二十卦九二爻详解
六二爻辞
六二。窥观，利女贞。
象曰：窥观女贞，亦可丑也。
白话文解释
六二：囿于一孔之见，这是有利于女人的贞兆。
《象辞》说：女人窥视男人，即使操行贞正，亦属可丑的行为。

北宋易学家邵雍解
平：得此爻者，在家不如意，外出谋事则好，或喜或忧，或因妇人而起是非，大抵宜动不宜静。此爻女喜，男悲。

台湾国学大儒傅佩荣解
时运：最好退守，女性有利。
财运：蚕丝有利，余皆不宜。
家宅：妇女主家。
身体：阴寒之症，可愈。

六二变卦

  六二爻动变得周易第59卦：风水涣。这个卦是异卦（下坎上巽）相叠。风在水上行，推波助澜，四方流溢。涣，水流流散之意。象征组织和人心涣散，必须用积极的手段和方法克服，战胜弊端，挽救涣散，转危为安。

九二爻的哲学含义

观卦第二爻，爻辞：六二：窥观，利女贞。爻辞释义
窥：从门缝里偷看，侧面观察，暗中打听、了解。
本爻的意思是：暗中窥探观察，只要能像女子那样守正顺从大人，也会有利。
从卦象上看，观卦为放大的艮卦，艮为门阙之意。下卦坤为女。这句爻辞里描绘出一种场景：古代女人受教育有限，又大门不出二门不进，当对外界有好奇心时，只能从门缝里偷看，看到的难免有局限和偏差。
《象》曰：“窥观，女贞”，亦可丑也。
《象》的意思是说：“窥观，对于女人来说有利于坚持正道，固守贞操”，但对男子汉来说，这样的行为就丢丑了。

六二：窥观，利女贞。
《象传》曰：窥观女贞，亦可丑也。
《艮》为门；《坤》，阖户，“窥观”者，盖从门隙而窃窥之也。二爻以阴居阴，位得中正，虽进于初爻，其位尚卑，见识亦劣，不能观刚阳中正之大道。孟子“齐人一妻一妾”章，其妻曰“吾将阚良人之所之矣”。窥、窥字皆从门，义同，是女子之行也，故曰“利女贞”。在丈夫，当目观天地之广远，心观万理之幽微，内观自己之身心，外观天下之形势，岂得以潜探暗窥为得计乎？《象传》曰“窥观女贞，亦可丑也”，女以贞为利，女子而“窥观”，尚未为失，若丈夫则丑矣。“亦”字承初爻“吝”字来，初爻以小人励君子，二爻以女子激丈夫。
【占】　问时运：目下运不佳，只宜株守，若妇女占之，大利。
○　问商业：蚕丝业大利，余不佳。
○　问家宅：必是妇女主家，利。
○　问疾病：是阴寒之症，无害。
○　问出行：须携眷同往，若行人，必携眷偕归。
○　问六甲：生女。
○　问失物：恐在门隙之间，窥探得之。
【例】　明治二十三年，占贵族院，筮得《观》之《涣》。
断曰：二与五应，五爻阳刚为政府，居高而下观人民；二爻阴柔为人民，在下而仰观政府，上下相应也。乃二女不能正观，而曰“窥观”，以其阴柔，故为“女子”也。今占贵族院占得二爻，二爻居阴之正位，上应九五。贵族院者，集皇族、华族、国家之元老，其他多额纳税者亦与焉，是欲通观宇内之形势，创建维新之谠论，得与欧美各国竞进，取破之长，补我之短，更将驾各国而上之，为各国所瞻观也。爻辞曰“窥观，利女贞”是以我国一时只知顺从，观犹未远，殆将激励而更进之也。此占盖期见识更进一步。

Line-2
Legge: The second line, magnetic, shows one peeping out from a door. It would be advantageous if it were merely the firm correctness of a female.
Wilhelm/Baynes: Contemplation through the crack of the door. Furthering for the perseverance of a woman.
Blofeld: Watching through door-cracks is of advantage to women.
Liu: Observation through the cracks of doors. Women benefit by perseverance. [Now is a better time for action than for quiet.]
Ritsema/Karcher: Peeping-through Viewing. Harvesting: woman Trial.
Shaughnessy: Peeking a look up; beneficial for the maiden to determine.
Cleary (1): Peeking observation is beneficial for a woman’s chastity.
Wu: One peeps through a door. It will be advantageous for a persevering woman.
COMMENTARY
Confucius/Legge: The firm correctness of a woman in peeping out from a door is also a thing to be ashamed of in a superior man. Wilhelm/Baynes: "Contemplation through the crack of the door" is humiliating even where there is the perseverance of a woman. Blofeld: Nevertheless it is also shameful. [If the enquirer or the one for whom the enquiry is being made is a woman, she will gain by keeping a secret watch, but it cannot be done honorably in this case.]
Ritsema/Karcher: Truly permitting the demoniac indeed. Cleary (2): (It) can also be shameful. Wu: It is nevertheless awkward.

Legge: Line two is magnetic in her proper place, showing a woman who lives retired and only able to peep through the crack of her door at her fifth-line correlate. But ignorance and retirement are proper in a woman.
NOTES AND PARAPHRASES
Siu: The housewife is understandably ignorant of worldly affairs. But such a narrow, subjective view of reality is shameful for persons in public life.
Wing: If you have goals more ambitious than maintaining your own private world, if your dreams extend into the affairs of society, then you must develop a broader viewpoint. If you relate everything that comes your way in terms of your own life and attitudes, you cannot develop.
Editor: As hopefully enlightened moderns we wince at what seems to be outrageous male chauvinism in some of the lines of the I Ching, but if we understand the symbolism psychologically a non-sexist message comes through. (Dream symbolism also often offends our conscious convictions.) Female figures usually represent our instinctive responses and the emotional-feeling aspects of our personality. Correct behavior demands that emotional responses be kept in their proper place at "home" within the psyche. This line implies that the situation demands a more dynamic approach. Note however, that there is no overt value judgment other than by implication; the puritanical Confucian commentary is not necessarily always applicable. The line sometimes just portrays a partial, incomplete view of the situation, saying in effect that "there is more to the subject than meets the eye.” If the doors to perception were cleansed, everything would appear to man as it is, infinite. For man has so closed himself up till he sees all through narrow chinks of his cavern.
William Blake
A. You have a restricted (possibly narrow-minded) point of view -dispassionately widen your horizons.

周易第二十卦九三爻详解详解
六三爻辞
六三。观我生，进退。
象曰：观我生进退，未失道也。
白话文解释
六三：观察亲族的思想动向，从而决定为政的措施。
《象辞》说：观察亲族的思想动向，从而决定为政的措施，这才未失去用人行政的正道。

北宋易学家邵雍解
平：得此爻者，三心二意，须谨慎行事，知难而退。做官的进退无常。

台湾国学大儒傅佩荣解
时运：度德量力，稍安毋躁。
财运：随买随卖，不致有失。
家宅：守住旧债。
身体：安心静养，可保平安。

六三变卦

  六三爻动变得周易第53卦：风山渐。这个卦是异卦（下艮上巽）相叠。艮为山，巽为木。山上有木，逐渐成长，山也随着增高。这是逐渐进步的过程，所以称渐，渐即进，渐渐前进而不急速。

九三爻的哲学含义

观卦第三爻，爻辞：六三：观我生，进退。爻辞释义
我：指自己。生：广生，作出决定。
本爻的意思是：观察别人对自己的反应，省察自己的言行，审时度势，小心谨慎地决定进退。

六三：观我生，进退。
《象传》曰：观我生，进退，未失道也。
“我生”者，指动作施为之自己出者，意思之发动，亦谓之生。“观我生，进退”者，谓省视我志之正邪，我行之通塞，而进退之也。又‘进”者谓往刚，“退”者谓返柔，《系辞》曰“变化者，进退之象”是也。三爻居上下之间，在下卦之上，可以进，可以退，地位较二爻稍近，其见识亦稍胜，故能审观“我生”之所宜，以卜进退。度德而就位，量能而居官，随其可否而进退，谓之“观我生进退”。一出而成天下之事，是所行之通也，则可从而进；虽出不能成天下之事，是所行之塞也，则可从而退，其出处进退，于己取之而已。《象传》曰“未失道也”，谓其观己之才德，察时之可否，以用意于进退去就，虽未得道，要无误身失时之忧也。
【占】　问时运：目下运却平平，能度德量力，不自妄动，虽无所得，亦无失也。
○　问商业：谨慎把握，随买随卖，听时计价，决无失也。
○　问家宅：宜旧宅，不宜转移。
○　问战征：宜审察军情，随机应变，决不致败。
○　问行人：归心犹豫未决。
○　问六甲：生女。
○　问疾病：宜息心自养，可保无虞。
○　问失物：即得。
【例】　友人来访，云同业者三名纠合，欲创始渔业于北海道，请占前途吉凶。筮得《观》之《渐》。
断曰：《观》，风行地上之卦也。风之为物，不可目观，以物之动摇，始知有风。占之事业，以座上之谈论，与最初之胸算，虽如容易，至其实际，有遭遇意外变动之象。今三名联合，创始渔业，其他二人，比足下才智金力，皆居下位，恐有半途辄退之虞，足下若无独力成全之力量，必不可着手。今占得此爻，曰“观我生，进退”，知此事业，进退全在“我生”，毫不须假他人之力，惟在已预筹其智略，自可定成否也。
后某不用此占，与他人联合，他二人未半途而挫折，某亦预支算外费用，且贷出多额之金，适海鱼不发，不获奏其功，却取大败。

Line-3
Legge: The third line, magnetic, shows one looking at the course of her own life, to advance or recede accordingly.
Wilhelm/Baynes: Contemplation of my life decides the choice between advance and retreat.
Blofeld: By contemplating our own lives, we learn to advance or retreat as required by circumstances.

Liu: Observation of the circumstances of our lives determines whether to advance or retreat.
Ritsema/Karcher: Viewing my birth, advancing, withdrawing.
Shaughnessy: Looking up at my life advancing and retreating.
Cleary (1): Observing personal growth, promoting and repelling.
Cleary (2): … advancing and withdrawing.
Wu: He examines his own life to determine whether to advance or retreat.
COMMENTARY
Confucius/Legge: She will not err in the path to be pursued. Wilhelm/
Baynes: The right way is not lost. Blofeld: This is the way to keep to the right path. Ritsema/Karcher: Not-yet letting-go tao indeed. Cleary (2): One has not lost the way. Wu: He has not forsaken the principle.
Legge: The magnetic third line at the top of the lower trigram of Receptivity belongs to one of utmost docility. She wishes to act only according to the exigency of the time and circumstances, and will advance or recede accordingly.
NOTES AND PARAPHRASES
Siu: The man contemplates the effects of his actions in relation to the exigencies of the times rather than indulging in idle speculations. Only in this way is he able to formulate useful guidelines for behavior.
Wing: In order to make the correct decisions in your life, you must gain objective self-knowledge. This is not accomplished by exploring your own dreams, attitudes, and opinions. These are useless in self-examination. Instead, contemplate your effect upon the world around you. There you will find yourself.
Editor: Illusions of "free-will” to the contrary, it is probably accurate to say that most life experience is not within our control. If this is true, then our only meaningful choice is to determine how the Tao is flowing and then to put ourselves in harmony with it. Ritsema/Karcher's Confucian commentary reminds us of this: “Not-yet letting-go tao indeed.” The oracle is asking you to make a decision based on your own insight. You may regard it as a test. Self-reflection or--what comes to the same thing--the urge to individuation gathers together what is scattered and multifarious, and exalts it to the original form of the One, the Primordial Man. In this way our existence as separate beings, our former ego nature, is abolished, the

circle of consciousness is widened, and because the paradoxes have been made conscious the sources of conflict are dried up.
Jung -- Transformation Symbolism in the Mass
A. Examine your options in the matter at hand. What will be the consequences of the choice you contemplate in terms of the goals of the Work?

六三爻辞揭示的是一种警戒性的自审行为。在这里，体现了“观”的双向含义，即自己在观察别人，别人也在观察自己，可以通过观察，根据别人对自己的反应，来决定自己的进退。六三为臣位，是阴爻居阳位，失位，很难有什么作为，所以会考量进退的问题。
占得此爻者，在单位中要注意观察一下周围的人对自己的态度和反应，以此判断自己做得怎么样，是否适合现在的职位，以此决定自己的进退。
六三既不得位，又不得中，并且上下又无阴阳相合，所以处境不是很理想。所以她需要仔细观察自己的生存环境，以做好进退的选择。不过六三与上九相应，能靠祖上的余荫生活，这也是六三的优势，所以她能够谨慎地做好进退的选择，便不会迷失正道。

六四：观国之光，利用宾于王。
《象传》曰：观国之光，尚实也。
“王”指九五。阳明阴暗，九五阳爻，有光明之象。不言君而言国者，君者专属当阳一人，国则统朝廷百官而言之也。“观国之光”，谓观国中风俗之美恶，政教之隆替。“光”者，国之光华也。“宾于王”者，谓古有贤者，人君宾礼之，故土之值进王朝者，谓之宾。明主在上，怀抱才德之士，皆愿进仕王朝，辅翼君上，以康济天下，此君子之志也。四爻近五位之尊，为一卦之主，黼黻王献，光被四表，故曰“观国之光，利用宾于王”。项氏曰：“履正故为宾，不正即为敌”，是国有光可观，则宾，国无光可观，则敌。四以柔居阴，位得其正，《纂言》曰得阴之正，故有效顺而无跋扈也。《象传》曰“尚宾也”，宾即《书》所云“宾于四门”之谓，盖敬礼之也。此卦四阴二阳，与剥之五阴一阳，阴盛逼阳，势皆危险，六四为四阴之魁，进逼君侧，五爻以宾礼尚之，是隆其礼而不假以权也，可谓善处其观者矣。《剥》之六五曰“贯鱼”，曰“以富人宠，无不利”，此爻与《剥》之六五，交互参看，可以察其义也。
【占】　问时运：目下当盛运，求利可，求名尤佳。
○　问商业：宜贩运出洋，不特获利，且可得名。
○　问家宅：主有喜事临门，光增闾里。
○　问战征：必得大捷，论功邀赏，垂名竹帛。
○　问疾病：不利。
○　问行人：不归。
○　问六甲：生男，且主贵。
○　问讼事：得直。
【例】　明治七年，占某贵显渡航清国，筮得《观》之《否》。
断曰：观者四阴得时，上逼二阳之卦，有臣民得势，将犯君位之象。今占得四爻，贵显渡航清国，将与彼国有谈判之事，贵显必能不辱君命，彼国之王，当必以宾礼相敬待也，谓之“观国之光，利用宾于王”。
某贵显果如此占，不辱君命，完其任而归朝。

Line-4
Legge: The fourth line, magnetic, shows one contemplating the glory of the kingdom. It will be advantageous for her, being such as she is, to seek to be a guest of the king.
Wilhelm/Baynes: Contemplation of the light of the kingdom. It furthers one to exert influence as the guest of a king.
Blofeld: Contemplating the conditions of a realm guides us as to whether we should become the ruler's guests. [In ancient China, many scholars, such as Confucius himself, wandered from kingdom to kingdom and princedom to princedom seeking a ruler wise and virtuous enough to profit by their teachings. It was by observing the splendors or miseries of each realm that they were able to form preliminary judgments and thus decide whether the ruler might be worth approaching or not. The implication is that we must not accept something as good without waiting to discover whether the alleged good qualities are genuine.]
Liu: Observation of the glory of the country. It is beneficial to exert influence as the guest of the leader.
Ritsema/Karcher: Viewing the city's shining. Harvesting: availing-of guesting tending-towards kinghood.
Shaughnessy: Looking up at the state's radiance; beneficial herewith to be entertained to audience by the king.
Cleary (1): Observing the glory of the country, it is beneficial to be a guest of a king.
Wu: He admires the glories of the nation. It will be advantageous to be an honored guest of the king.
COMMENTARY
Confucius/Legge: She contemplates the glory of the kingdom. Thence arises the wish to be a guest at court. Wilhelm/Baynes: One is honored as a guest.
Blofeld: Those engaged in this way enjoy universal esteem. Ritsema/

Karcher: Honoring guesting indeed. Cleary (2): Esteeming guesthood. Wu: And the king honors his guest.
Legge: Line four, in a properly magnetic place is just below the properly dynamic fifth-line sovereign. She is moved accordingly, and stirred to ambition. The "glory of the kingdom" is the virtue of the sovereign and the noble character of his administration.
NOTES AND PARAPHRASES
Siu: The person who is aware of the factors leading to the glory of the nation should be appointed by the king to an authoritative position. He should be honored rather than used as a tool.
Wing: You can now progress by Contemplating society and determining the best cause, leader, or organization you can join or support. This social awareness and its enactment will further your growth, for you can transcend your position as one of the masses and exert significant influence.
Editor: The first line of this hexagram is ignorant and superficial, and not a proper correlate. Line four correctly turns her eyes upward, sees the magnificence of the Work and accepts her responsibilities as an honor and sacred trust. The difference between lines one and four is the difference between callow ignorance and wisdom. The difference between lines three and four is the difference between ego issues and devotion to the Work. Whereas in some traditions the object is to become detached from the world, Kabbalah states that while we are in exile we do the work given to Adam that is to till the ground and await the coming of the Messiah. This will occur when we are fit to receive him, and he may arrive at any moment for each of us. So our position is plain. We are where we are needed. No one can fill our place. Each one of us has a particular job in the universe, and we have the capability of fulfilling that destiny. But before we can perform it with the maximum efficiency, we have to know what we are and what is our capacity. For this purpose the Kabbalah is studied.
Z.B.S. Halevi -- Adam and the Kabbalistic Tree
A. Examine the situation at hand and do what needs to be done in accordance with the goals of the Work.
B. One accepts responsibility for the Work as an honor.
C. The Self is the source of your truth -- how may you best serve its purposes now?

周易第二十卦九四爻详解详解
六四爻辞
六四。观国之光，利用宾于王。
象曰：观国之光，尚宾也。
白话文解释
六四：观察国家政绩风俗的辉煌表现。筮遇此爻，有利于朝觐君王。
《象辞》说：观察国家政绩风俗的辉煌表现，此来者为国宾。

北宋易学家邵雍解
平：得此爻者，宜出外谋事，多与外人交往，则有利。做官的或居闲职，清高之地。

台湾国学大儒傅佩荣解
时运：正当好运，名胜于利。
财运：国际贸易，有利有名。
家宅：喜事临门。
身体：多加小心。

六四变卦

  六四爻动变得周易第12卦：天地否。这个卦是异卦（下坤上乾）相叠，其结构同泰卦相反，系阳气上升，阴气下降，天地不交，万物不通。它们彼此为“综卦”，表明泰极而否，否极泰来，互为因果。

九四爻的哲学含义

观卦第四爻，爻辞：六四：观国之光，利用宾于王。爻辞释义
国：举国上下，大范围内。光：民俗风情。
宾：程颐曾经说过：“古者有贤德之人，是人君宾礼之，故士之仕进于王朝，则谓之宾。”宾，是从，是客，古代为官有如君王邀请的宾客，所以这里指跟随君王做事，当官。
本爻的意思是：观看一个国家的民俗风情，适宜从政追随君王。
从卦象上看，六四这一爻属于阴爻居柔位，得势。它紧邻九五，属于近君大臣，颇得君主的器重。对于下面的百姓，又能以德治之，谦和地体察民情，关心百姓的疾苦。上顺君王之意，下和民意，又能守持正道，所以是不可多得的人
才。
占得此爻者，要注意增益自己的高尚品德，心中要有远大的抱负，上顺领导，下和部属，这样会受到重用，会有一番作为。
六四为诸侯之位，天子举行国家典礼，便邀请他前来观光。说明君王对他很有好感。既然君王喜欢他，他也就应当在君王面前好好表现自己，做好君王的宾客。六四虽不居中，但柔爻居于偶位为得位，又与上面的九五阴阳相合，所以会受到君王的器重。

九五：观我生，君子无咎。
《象传》曰：观我生，观民也。
“观我生”者，与六三同辞，其义殊异。五爻尊位，居中履正，是当阳首出之一人也，阳刚在上，为观之主，四海之内，由我而化，治道之隆替，风俗之美恶，皆自我生而推暨，故不观人而观我。观之而我之教化善焉，则天下皆有君子之风，是可以无咎矣，谓之“观我生”，即《中庸》所云“本诸身，征诸庶民”者是也。《象》曰“观我生，观民也”，王者以中国为一人，民心之向背，无不自我，观我即所以观民也。
【占】　问时运：目下运得其正，直道而行，无往不利。
○　问商业：当由我把定主意，买卖贩运，无不利。
○　问家宅：此宅必由我建造，君子居之，大利。
○　问战征：当审察己营，所谓知己，乃能知彼也。可获大胜。
○　问疾病：有命在天，无咎。
○　问行人：即返。
○　问失物：仍在身边，未失也。
○　问六甲：生贵子。
【例】　友人某为推选会社社长，请占会社之盛衰，筮得《观》之《剥》。
断曰：此卦名《观》，有上下互观之义。下之观上，仰其威仪；上之观下，察其贤否。今占得五爻，曰“观我生”，则是返而观己也，谓我而不善，何能望人之善，我而善，自足化人之不善，故观人不如观我，今足下选充社长，为一社之主，社中诸事，皆由足下一人而出也。足下当先内观于己，社友之从违，咸视足下之向背，即社运之盛衰，亦在足下而已。足下其自审之！
同氏闻之，努力奋励，社员及职工，皆感其风云。

Line-5
Legge: The fifth line, dynamic, shows its subject contemplating his own life course. A superior man, he will thus fall into no error.
Wilhelm/Baynes: Contemplation of my life. The superior man is without blame.
Blofeld: The Superior Man does no wrong in keeping a watch upon our lives. [It is not wrong for us to be curious about the affairs of others if our motive is to be of more help to them.]
Liu: Observation of ourselves. No blame for the superior man.
Ritsema/Karcher: Viewing my birth. A chun tzu: without fault.
Shaughnessy: Looking up at my life; for the gentleman there is no trouble.
Cleary (1): Observing personal growth, a superior person is blameless.
Cleary (2): … Developed people are impeccable.
Wu: He examines his own life. The jun zi is without blame.
COMMENTARY
Confucius/Legge: He should for this purpose contemplate the condition of the people. Wilhelm/Baynes: "Contemplation of my life,” that is, contemplation of the people. Blofeld: In this passage, "our lives” means the lives of the people. Ritsema/Karcher: Viewing the commoners indeed. Cleary (2): What is appropriate for a great leader is balance in action. Wu: He actually looks after his people.
Legge: Line five is dynamic, and in the place of the ruler. He is a superior man, but this does not relieve him from the duty of self-contemplation or examination.
NOTES AND PARAPHRASES
Siu: The man in a position of power studies the impact of his life upon the welfare of others. If he so conducts himself that the condition of the people is always good, he will not fall into error.
Wing: You will gain an understanding of what the future holds for you by Contemplating the effect of your life upon others. If your influence and example are good, then you are without blame. This, you will find, is its own reward.

Editor: Notice that the Confucian commentary equates the contemplation of the life course of the ruler with the contemplation of the condition of the people. Psychologically, "the people” are the various components of the psyche, and the line is an injunction to compare our current situation with the ideal image of the Work alluded to in the Judgment. In other words, the oracle will not answer your question until you have first made a sincere effort to analyze your situation. Often this will result in a different perspective, and either cancel the original question or evoke an entirely new one. The motions akin to the divine part in us are the thoughts and revolutions of the universe; these, therefore, every man should follow, and correcting those circuits in the head that were deranged at birth, by learning to know the harmonies and revolutions of the world, he should bring the intelligent part, according to its pristine nature, into the likeness of that which intelligence discerns, and thereby win the fulfillment of the best life set by the gods before mankind both for this present time and for the time to come.
Plato -- The Timaeus
A. Differentiate your thoughts and feelings and compare your situation with the ideal toward which you aspire.

周易第二十卦九五爻详解详解
九五爻辞
九五。观我生，君子无咎。
象曰：观我生，观民也。
白话文解释
九五：善于观察亲族之意向，君子可以无过错。
《象辞》说：观察亲族之意向，就是观察天下万民的意向。

北宋易学家邵雍解
吉：得此爻者，时来运转，利益丰厚，对于妇人则有怀孕之喜，病重者有生命之忧。做官的会因为自己良好的官德，爵禄有升。

台湾国学大儒傅佩荣解
时运：直道而行，无往不利。
财运：我来决定，必可得利。
家宅：我来建宅。
身体：平安无碍。

九五变卦

  九五爻动变得周易第23卦：山地剥。这个卦是异卦（下坤上艮）相叠。五阴在下，一阳在上，阴盛而阳孤；高山附于地。二者都是剥落象，故为“剥卦”。此卦阴盛阳衰，喻小人得势，君子困顿，事业败坏。

九五爻的哲学含义

观卦第五爻，爻辞：九五：观我生，君子无咎。本爻的意思是：对照高尚的道德标准省察自己的言行，不断地完善自己，君子就不会有祸患。
观卦第五爻，爻辞：九五：观我生，君子无咎。人生启示《象》曰：“观我生”，观民也。
这句话的意思是说：身为君王或领导，“对照高尚的道德标准，审察自己的言行，弄清自己的德行”，便可知万民的德行。这其中的道理就是领导的表率作用，上行下效。
《论语》中说道：“子欲善，而民善矣。君子之德风，小人之德草，草上之见必偃。”领导的道德像风一样，下级的道德像草，如果领导做得好，就像风吹草低一样，下级必定会有所效仿。
占得此爻者，要注意自己的言行与道德。就像有的父母不希望孩子打架骂人，若孩子这样做了，父母就大骂孩子，或是打孩子一顿，父母自己都没有做到不骂不打，如何来要求孩子呢？
身为九五之尊的君王，也要随时观察自己的生存环境，不过他观察这些不是为了进退，而是为了治理。君王怎样观察自己的生存环境呢？象辞解释说“观民也”。就是说，君王要想了解自己所处的环境对自己是否有利，就要体察民情，了解民众所想和民众的生活状态，就能明白自己的生存环境是好是坏了。为什么呢？因为民众富裕了，欢乐了，自然就会拥护君王，生，怨声载道，君王的生存环境就差。因为民众都快要造反了，君王的日子怎么会好过呢？

上九：观其生，君子无咎。
《象传》曰：观其生，志未平也。
上爻具刚明之才德，居五爻之上，处一卦之终，虽高而无位，其一动一静，为众人所瞩目。既为众人所观，不能不自“观其生”，与五同德，故亦与五同观。“观我生”，观发施之政教；“观其生”，观平时之行义，稍有不同耳。而要皆以君子为归，庶无咎也。《象传》曰“志未平也”，言上处极必危，虽无其位，未忘恐惧；曰“志未平”，其谨畏可知也。
【占】　问时运：盛运已过，反躬自省，亦无失也。
○　问商业：此种货物，已将告罄，由我得价，自然获利。
○　问家宅：是老宅基，生息繁盛，有利无咎。
○　问战征：军事将终，即可旋凯。
○　问疾病：命运不久。
○　问讼事：即结。
○　问六甲：生男。
【例】　明治十八年岁杪，鸟尾得庵君来访，晨夕谈论《易》理。余言《易》理玄妙，今日之精通《易》道者，盖已寥寥矣。鸟尾君曰：天下之广，人才之多，岂无一二之能晓者乎？余曰：余自玩《易》理，二十有余年，然感通之力，仅得咸之初爻，犹未能穷其奥也。自孔子以来，真得神明变化者，世多不闻其名，由是观之，彼此之妄谈卜筮者，皆皮毛耳。论难数回，鸟尾君曰：有无之论辩，不须烦言，不如一占以决之。乃筮得《观》之《比》。
断曰：上爻者，卦外无位之地，此卦《彖》辞，首言神道，是假格神明之卦之例。以六爻配三才，以五为天位，上居五上，是谓天子之父，即天也。今占得上爻，曰“观其生”，明明教余反观内省，于《易》之道，果得窥透一二？余不能窥透，即知人亦以未能窥透也。又上爻于时为未来，今日虽无其人，后世或有能精晓者矣。
鸟尾君首肯曰：以此观之，今时之无其人，可知也。《易》原非再三可渎，余亦试一筮。筮得《节》之《需》。
爻辞曰：“六三。不节若，则嗟若。”
《象传》曰：“不节之嗟，又谁咎也。”
断曰：今时求之真通《易》道者，犹霜月求春花，暑夏欲冬粱，其不可得，天也，非人之咎也。
《易》之灵妙，二筮一旨，相与浩叹而别。
【例】　亲友某，为构造三层房屋，示建筑学士绘图，请占可否，筮得《观》之《比》。
断曰：此卦《彖》辞首曰“大观在上，”“观”字，亦作楼观之观，有高楼之象焉。今占得上爻，知学士见识高妙，其以欧美各邦有名建筑之图，画为模范。如此构造，壮则壮矣，欧洲风土气候，与我国异，则家屋之建筑，亦不得不从而异，在建筑师，所当体其意而折中焉可也。如我国以夏为本位而建造，被国以冬为本位而建造，故我国家屋，拟西洋构造者，夏日乏风而苦热，冬日乏阳而苦寒；他如事务室，有旦昼不能灭烛者。此构竣工以后，防有龃龉，多致改造变更之事，故《象传》曰：“观其生，志未平也。”

Line-6
Legge: The sixth line, dynamic, shows its subject contemplating his character to see if it be indeed that of a superior man. He will not fall into error.
Wilhelm/Baynes: Contemplation of his life. The superior man is without blame.
Blofeld: Nor will it be an error for the Superior Man to contemplate his own life.
Liu: Observation of the lives of others. No blame for the superior man. [This is a time of discontent.]
Ritsema/Karcher: Viewing one's birth. A chun tzu: without fault.
Shaughnessy: Looking up at his life; for the gentleman there is no trouble.
Cleary (1): Observing the growth, the superior person is blameless.
Cleary (2): … Developed people are impeccable.
Wu: He looks pensively at the life of the people. The jun zi is without blame.

COMMENTARY
Confucius/Legge: He cannot even yet let his mind be at rest. Wilhelm/
Baynes: The will is not yet pacified. Blofeld: He contemplates his own life when troubled as to what course to take. Ritsema/Karcher: Purpose not-yet evened indeed. Cleary (2): The mind is not yet at peace. Wu: His aspirations have not been all fulfilled.
Legge: There is a slight difference in the sixth line from the fifth which can hardly be expressed in a translation. By making a change in the punctuation, however, the different significance may be brought out. Line six is dynamic, and should be considered out of the work of the hexagram, but he is still possessed by its spirit, and is led to self- examination.
NOTES AND PARAPHRASES
Siu: The sage, who is living outside the routine of the world, contemplates his own character, not as an isolated ego manifestation, but in relation to the laws of life. He judges freedom from blame to be the highest good.
Wing: You are somewhat beyond the situation and able to contemplate your life without egotistical involvement. You will discover, here, that freedom from error and blame are the highest good. Egoless contemplation is the key.
Editor: Psychologically interpreted, the fifth line represents an ego contemplating his multi-faceted psyche; here, the sixth line has risen above that standpoint to contemplate the nature of the whole reality with which it wishes to unite. Line five asks us to look within to see if the motivations of the psyche are in accordance with the goals of the Work; line six asks us to examine our comprehension of the individuation process itself to see if it is correct. Note that Liu translates this as contemplating “the lives of others” and Wu “the life of the people” – in these versions the object of contemplation is placed outside of the observer’s psyche. When differentiating line 5 from line 6, this interpretation of their slight divergence makes the most sense. Sometimes there is an implication that you may misunderstand something pertaining to the Work. The Self, being individual and unique, is made manifest in the individuation process of the individual. But the Self is also universal and eternal, and under this aspect it is made manifest in a process we can only call the individuation of mankind. It is a collective process that takes the form of a gradual extension and differentiation of consciousness over the millennia. The drama began in the gray mists of antiquity and continues through the centuries into a remote future.
A. Jaffe -- The Myth of Meaning
A. Are your motives clear? Get the big picture.

B. Differentiate your true relationship to the matter at issue.
June 25, 2001, 11/21/08