In the outer world, we are involved in activity (lines 3 and 4) but we are not involved in our feeling of emerging events; with the fifth and sixth lines yang, our identity and inner world are isolated from the outer and this calls for something to be done.
There is a free flow of energy from the inner into outer manifestation, the two bottom trigrams are K’un, then identity stills this motion (Kên) and a firm structure without flow (Sun) is formed in our inner being; this structure that identity makes is our view of what is real to us. The common name of the hexagram is “contemplation” or “view”; we look at our state to see how a harmonious flow can be established.
The Chinese Oracle
The washing of hands before a sacrifice is a symbol of freeing ourselves from remnants of old practices in preparation for giving them up altogether (the sacrifice). When we have separated ourselves from something in order to view it, as the structure of the hexagram suggests, we have not yet done anything about it; the actual sacrifice has to be done throughout or genuinely.
Line 1 goes yanglife force shows less change
Amongst the forces acting upon the emerging life force is our selection of what we will recognize. In this tao we, as identity, are not recognizing emerging activity and this makes it inactive for us in this moving line. This selection of the particular from the whole is the natural course of growing identity but as it matures experience is gathered into its inner being and, if it remains open, the outer and inner resonate as one.
The superior man is one who experiences more widely, which is also less selectively.
Line 2 goes yangintuitive feeling less active
Having a less active feeling about the emerging life force narrows what we can see of it; in this tao it is the best that feeling can do.
The door crack is the narrowing of our viewpoint by the lessening of feeling, symbolically female and hence the woman. Open feeling is at a disadvantage when identity is withdrawn from it (line 5) and especially in this tao of stillness and review.
Line 3 goes yangouter world changes less
Less outer activity tends to balance our outer-inner position and so is in keeping with the tao. By acting out less, we see more of what is going on around us.
This is an outer line and we vary our action according to changes in outer circumstances rather than allowing ourselves to be carried by the momentum of our involvements.
Line 4 goes yangaccepting the outer state less
We, identity, are less involved in our active outer world and by acting out in a less entangled way we have a wider view.
The king is the identifying process which rules our conscious world, here we contemplate being in this identified world in a new way, not as one identified, who would be a subject of the king, but as a guest, a visitor. The advantage is that we remain centred, not becoming entangled in identifications.
Line 5 goes yinmore awareness of intuition
Feeling is of the life force and of its movements which are the tao, so the movement of this line corrects the imbalance that the hexagram pictures and brings our separated parts together.
Becoming aware of our intuitive feelings gives awareness of the flow of the life energy which is the “course of his life”. It is the superior man who does this because it is a widening view.
Line 6 goes yinour inner being accepts more
Realizing what we have been doing always changes our direction. Becoming more involved in the tao of overlooking life gives insight into ourselves and brings about a change in the balance between the viewer and the viewed, when there is full involvement the experiencer and the experience become one.