MEDITATIONS: I CHING; THE BOOK OF CHANGES, CANTO TWENTY

Observe—Reflect—Watch
|or| Observing

Now is the time for introspection and action that is based on thoughtful and careful planning. Look to your own self for clues on how to react. What factors are motivating you at this time? Knowing yourself will prevent mistakes. It is vital for you to be aware of any external circumstances that are overtly influencing your decision-making process. Do not stop thinking too soon. (Bright-Fey 69)

Observing the washing of the hands without presentation of the offering, there is sincere reverence.

Yin 1: Infantile observation is not blamed in small people, but is shameful in leaders.

Yin 2: For peeking observation, it is beneficial to be chaste like a woman.

Yin 3: Observing one’s own products, one advances and withdraws.

Yin 4: Observing the glory of a nation, it is beneficial to be a guest of the king.

Yang 5: Observing their own products, leaders are blameless.

Yang 6: Observing their products, enlightened people are blameless. (Cleary 110-115)

Earth below—wind above: the subjective experience is one of yielding receptivity and reaction; the outward expression is the obedient initiation of duty which penetrates both the problem, the person, and the people. In the context of canto nineteen, the overseers delegating responsibility to rising talent, observing means being watchful as to discern who is really worthy of admiration—mirroring: that is, following their example.

This concept of observation applies both within an individual as well as without. One must watch himself as though he were a stranger in order to discover his multitudinous motivations and their sources. Likewise, each individual must rely on his own judgement as a means of vetting his leadership—or in the case of said leadership, they must be willing to look at the fruits of their decision-making in order to ensure they deserve their positions and admiration.

That is why the “washing of hands” is more significant than the sacrificial offering itself. The washing of hands represents a purification, and it takes place at the beginning of the ceremony. The first steps toward good order is the purgation of evil. No matter how nutritious and delicious a meal might be, it is prepared with contaminated hands, the dinner guests will get sick. Therefore, any lasting beneficial order—whether that be a government or a new pattern of behavior—must begin, be predicated on, dignity and sincerity. The initiation must be observed to be founded on something respectable and admirable. Otherwise, when things become difficult, faith will be lost. The whole of the effort will be looked back upon as a lie.

With hands clean, so to speak, the modes of observation can be described in a stratified fashion, beginning with the initial two Yins. These Yins lie in the positions of deficit and balance, and they are very distant from the Yangs above. That is why the first Yin discusses “infantile observation.” The majority of people are not capable of enlightenment, and therefore are not capable of discernment. However, they are not blamed for this. There can be no other way; it is not their fault—but it is also the reason why the common is naturally unfit for leadership. The ability to observe, reflect, learn, and adapt to the Way as it reveals itself to be different than one’s preconceived notions is necessary for anyone bearing any amount of responsibility.

That is why the second Yin, balanced in her position, peeks at the fifth so far away. She can see propriety, but only just barely. Her discernment is not fine enough that she ought to be making decisions on her own. This is the experience of most people, and it is why the conservative path best befits the majority under most circumstances. If such people go out and try to initiate or create on their own, they will likely fail to understand the exact reasoning behind the actions of those higher than themselves, and even the actions they will not properly comprehend. Their would is blurry, gray, low-resolution—only to them it seems to be black and white—because they cannot perceive gradients of difference.

Only at the normally-excessive position of the third Yin does one become capable of self-reflection. There are those few who, observing themselves as strangers, will see the consequences of their actions and by them deduce their true motivations. These individuals are capable of altering their behavior in accord with corrections imposed by the Way—because they take their self-observing to its furthest extreme, receive the oft-times painful wisdom there, and react in accordance to that reality. They can see the cardinal paths and, more importantly, how they can be walking in a slightly deviating direction.

Moving to the external expression, one is advised to view the fruits of the current leadership. If the nation is doing well—if the culture is strong, the people moral, and wealth growing—then following in the footsteps of the king is the path to success. This is still a form of obedient yielding, characterized by the fourth Yin, but it is in proximity to the fifth Yang and is positively influenced by it. Though seeming weak to copy someone else, such a path will lead to strength, competence, and moral development. To lead, one ought first learn to discern, then to follow.

Then finally the hexagram ascends to the fifth Yang—strength in the position of leadership. Being strong, balanced, and in a balanced position, this Yang is rather straightforward: if those in positions of power sincerely observe the consequences of their actions, then they will be free of blame or fault. They are in fact who they say they are, the competent talent formerly delegated responsibility by the former weak leadership. They have proved themselves, and now mere need to be honest and humble in order to bring about good fortune.

The same is true for the enlightened intellectuals as well. These people represented by the excessive sixth Yang are sages and influential types. Though they do no wield power per se, the have just as much impact on those below them. Like those in positions of formal power, if the philosophers and religious leader only observe themselves and the consequences of their actions sincerely, then disasters shall be quite easily avoided.

The key is awareness, observation of those above, those below, and most importantly, he who resides within the self—one’s conscience.

I Ching; The Book of Changes, with commentaries by Cheng Yi, translated by Thomas Cleary, Shambala Library, 2003.

I Ching: The Book of Changes; An authentic Taoist translation, translated by John Bright-Fey, Sweetwater Press, 2006.