The only activity here is the acceptance of feeling (line 5), not even of active feeling but of the potentiality of feeling and also the feeling of potentiality. This hexagram is called “great possessions” and we always possess things for something we expect from them—peace, security, pleasure, or power for instance—and this is their potentiality. Having a lot of potentiality is about having a lot of possibilities.
Also this acceptance (by line 5) of the inactivity of intuitive feeling of the life force (line 2) can be expressed as accepting that we “make nothing of” the life force, meaning that we let it be what it will.
Here we observe potentiality through the hesitant attentiveness of the trigram Li. This makes it a tao of many outlets, for by accepting the feeling of potentiality without trying to bring it to manifestation we will next move into activity through the natural flow of the cycle. Because of this the moving lines of the hexagram do not lead us against the flow, as in many hexagrams, although they do lead us out of it. Potentiality becomes manifest because it is its nature to do so, not because we ourselves do anything.
In a wider view of this tao, our potentiality is to express what we have kept out of our view (this is our karma) because the power of identity rests upon its ability to be ignorant of “the other”; then this tao becomes a recognition of the reality of feelings we are not having (recognition of line 2 which is yang). This is recognition of the whole reality and so is great possession indeed.
The Chinese Oracle
Possession of what is great; it is wide awareness that creates this success (possession of a great lot of meanness does not). This is about the greatness of what is possessed, not its great quantity, and as we know that identity narrows its spectrum of reality as it grows and becomes more specifically itself, this possession of wide awareness shows a maturity of identity where the attention is again turned to the whole.
Line 1 goes yinlife force shows more change
The emerging energy moves out naturally, in this tao we do not have an activity-seeking attitude.
That our own activity would create problems is evident, so evident that we are able to follow the tao and do not get involved with these difficulties.
Line 2 goes yinintuitive feeling more active
In this tao where our attention is open to feeling (line 5 is yin) if our feelings are active, as they become here, there is no blockage to the flow.
Open feeling is very versatile and will carry our lives in whatever direction is suitable. Directions are suitable when they are there in our circumstances, if we need to create them with our desires there would be error but here we can follow and the tao contains all that we need and think we need.
Line 3 goes yinouter world changes more
The potential feeling becomes manifest activity. We are not manipulating the energy into activity but accepting what it does, going with our circumstances; thus we are in direct communication with whole reality.
When we are identified narrowly (the mean man) we cannot be aware of whole reality by the very nature of identification.
Line 4 goes yinaccepting the outer state more
Our involvement in the lack of activity of the outer world (line 3) in this tao is not because we are worried by it, we can see the difference between our ego-activity and that of the life force; we see that if our activity is not that of the life force we become separate or out of phase with it, and being out of phase is full of effort.
This also implies that realizing that others have different needs, we do not impose our way upon them.
Line 5 goes yangless awareness of intuition
Here we become less aware of a feeling of stillness and one of two consequences may arise: either we become still as our actions come directly from our centre of stillness, or our disinterest in stillness shows itself in an interest in activity. In this tao the first of these is indicated, but our activity-seeking identity may also be active.
Inner truth and dignity are attributes that come from the still centre of our being; acting from there we remain whole during action instead of becoming polarized and identified.
Line 6 goes yinour inner being accepts more
To become more involved in the emerging energy of this tao is not to be in possession of it but to be possessed within it.
He is blessed by heaven because the experience comes upon us like a gift, not by effort. What occurs is the achievement of the life force—but we are a part of this and in no way left out.