The Essence of the 'Great Treatise A': A Philosophical Inquiry into the Gentleman's Establishment of Life and the Order of the *Yi*

II. The Profound Meaning of "Observing their Images" (Guan Qi Xiang)

"Observing their Images" (Guan Qi Xiang)—observing the Hexagram Images and Line Images of the Yi.

The character Guan (观, observe) is a crucially important concept in Pre-Qin texts. It is not simply "looking," but a deep, purposeful, and insightful observation.

The Shuo Wen Jie Zi says: "Guan, to gaze intently." To "gaze intently" means to look carefully and seriously.

In the Zhou Yi, "Observation" (Guan) itself is the name of a hexagram—Hexagram Guan (观, Wind over Earth). The Hexagram Judgment for Guan is:

"Observation. Washing and not presenting the offerings; having sincerity and awe."

The Tuan Zhuan explains it:

"The Great Observation is above, compliant yet yielding; with centrality and correctness, one observes the world. Observation—'Washing and not presenting the offerings, having sincerity and awe'—observing from below results in transformation. Observing the subtle Way of Heaven, and the four seasons do not fail. The Sage establishes teachings based on the subtle Way, and the world submits."

Here, Guan contains two meanings: first, "to observe" (to scrutinize from above downwards); second, "to demonstrate" (to display from above downwards). The one in authority observes the Heavenly Way and then displays the laws of the Heavenly Way to those below—this is "the Sage establishing teachings based on the subtle Way."

Returning to "observing their Images," what is an Xiang (Image)$1

(I) The Basic Meaning of Xiang

The Xì Cí Shang Zhuàn states:

"The Sage perceived the complexity of all things under Heaven, simulated their forms, and symbolized their inherent suitability; therefore, it is called Xiang (Image)."

Xiang is the product of the Sage simulating and symbolizing the complex transformations of all things under Heaven. It is not the thing itself but a symbolic representation of its "form" (Xing Rong 形容) and "inherent suitability" (Wu Yi 物宜).

It also states:

"In Heaven they form Images; on Earth they form Forms; thus transformation and change are revealed."

In Heaven, there are the Images of the sun, moon, and stars; on Earth, there are the Forms of mountains, rivers, grass, and trees. The changing of Images and Forms manifests the movement of all things between Heaven and Earth.

(II) Hexagram Images and Line Images

In the Zhou Yi, Xiang is concretely embodied in two layers:

Hexagram Images—the overall picture presented by the hexagram figure. For example, the three Yang lines stacked in Qian (☰☰) symbolize Heaven, vigor, and firmness; the three Yin lines stacked in Kun (☷☷) symbolize Earth, yielding, and softness. Or, the combination of the upper and lower trigrams in a hexagram: Tún (☵☳), Kan over Zhen. Kan symbolizes water and peril; Zhen symbolizes thunder and movement. Together, they suggest the image of "movement within peril."

Line Images—the symbolism constituted by the position, Yin/Yang nature, and relationship of each line to other lines. For example, a Yang line occupying a Yang position (1st, 3rd, 5th) is "properly positioned"; a Yin line occupying a Yin position (2nd, 4th, upper) is "properly positioned." The 1st line corresponds with the 4th, the 2nd with the 5th, and the 3rd with the upper.

(III) The Method of Deriving Images (Qu Xiang)

The Shuo Gua Zhuan details the various ways Images are derived from the Eight Trigrams:

"Qian represents Heaven, roundness, the ruler, the father, jade, metal, cold, ice, bright red, good horses, old horses, lean horses, mottled horses, and wood fruits."

"Kun represents Earth, the mother, cloth, cooking pots, stinginess, uniformity, cows and ewes, large vehicles, patterns, the masses, handles, and on Earth, blackness."

"Zhen represents thunder, dragons, dark yellow, unfolding, great roads, the eldest son, rashness, the rush bamboo, reeds and sedges. In horses, it represents those that neigh well, have straight legs, move with bent legs, have marked foreheads. In grain, it represents regrowth. Ultimately, it represents vigor and lushness."

"Xun represents wood, wind, the eldest daughter, straight ropes, craft, whiteness, length, height, advancement and retreat, indecision, and fragrance. In people, it represents thin hair, a broad forehead, many white eyes, and three times profit in the marketplace. Ultimately, it represents the hexagram of haste."

"Kan represents water, ditches and trenches, concealment, bent chariots, bows and wheels. In people, it represents worry, heart sickness, ear pain, blood, and red color. In horses, it represents a fine back, a hasty heart, downward-looking head, thin hooves, and dragging. In vehicles, it represents many faults, passage, the moon, and thieves. In wood, it represents hardness with much pith."

"Li represents fire, the sun, lightning, the middle daughter, armor, and weapons. In people, it represents a large abdomen. It represents the Qian hexagram. It represents turtles, crabs, snails, shellfish, and tortoises. In wood, it represents the upper part being dried out."

"Gen represents mountains, paths, small stones, gates and towers, fruits and melons, closed doors and temples, fingers, dogs, rats, and creatures with pointed beaks. In wood, it represents hardness with many nodes."

"Dui represents marshes, the youngest daughter, shamans, gossip and slander, breaking and bending, and attachment followed by breakage. On Earth, it represents hard saline soil. It represents concubines and sheep."

These attributions, seemingly complex, possess an inner logic. For instance, Qian is Heaven and roundness because Heaven is round; it is the ruler and father because Qian occupies the honored position; it is jade and metal because Qian is supremely firm and hard; it is good horses because horses move vigorously.

"Observing their Images" is about seeing the underlying principles through these manifold symbols.

(IV) Why "Observe Images" during "Residing"$2

"Residing" (Ju) refers to stillness and ordinary dwelling. In this state, there is no urgent pressure for decision-making, no specific tasks requiring immediate handling. Thus, it is the perfect time to leisurely and deeply "observe" the Hexagram Images and Line Images.

This is like a general studying maps and analyzing tactical exercises during peacetime—not for an immediate battle, but to accumulate knowledge and experience for future strategic planning.

The Art of War (Sunzi Bingfa), a Pre-Qin military text, states:

"He who wins the battle before it is fought has calculated the most. He who loses the battle before it is fought has calculated the least. Calculation leading to victory is much; calculation leading to defeat is little; what about calculation leading to utter failure$3"

"Calculating before the battle" (Miao Suan 庙算) means strategic deliberation conducted in the ancestral temple before setting out. Similarly, when the Gentleman "observes Images" during his "residing," he is conducting this strategic preparation before taking action.