Without the attention of our inner being (line 6 is yang) the emerging energy becomes quiet. This, in the context of decay, means a disconnection between an activity and the one following (the sixth line is our inner structure absorbed from activity and the first line is the next emerging energy).

For an internal interpretation the father is our past distinguishing which “fathers” our next response. The disconnection noted above is seen as a change of mode which, if a change in distinguishing (a son rather than a daughter which would be feeling) removes the old way of distinguishing (the father’s mode). Changing our way of being is going through instability (peril) but brings good fortune, a new way forward.

The old outer activity has decayed by exhausting itself; this lessens interest in outer activity so that we do not change what has been done. In this tao it is important that a new cycle replaces the old or identity itself has no vehicle.

Here we are becoming less involved in the inactive feeling of line 2, less attached to it, and this is a turning point from decay to new growth. We prepare to take on a new cycle of activity, which in our usual progress is a development of what has gone before.

The praise belongs to the re-experience of our direction in a new way.

The life force itself is going into a quiet phase and this will become more evident to us as its manifestation grows outwards. We need to accommodate this, to accept it in this tao of the receptive.

Cold is symbolic of inactivity, so this is to say that inactivity will become more manifest.

In this tao, change occurs whether we are feeling it or not—if we feel it, we are aware of our involvement and may even think that we cause the activity, but it is not so except in a very narrow sense; the great tao moves us and accomplishes itself.

There is no choice of ways so our way is straight, awareness is not limited so it is wide (has a lot of scope) and it is the great tao that is purposeless, yet it achieves (manifests) in everything.

In this tao which is all activity there is no chosen coming and going—it encompasses all coming and going. The activity is seen rather as a flow of energy from one part to another—a wider view of many cycles operating. The outer reality expressed by line 3 is our outer world, however, and here in this line the activity is felt as being withdrawn; withdrawn from us and continued elsewhere. We are receptive in this tao, so we are not concerned so much with our part as the activity of the whole.

Possibilities, or our own personal aims which we may exercise in the world, are not relevant here in this tao where all are equally received—in other circumstances we can attend to these and bring them to manifestation, but not now when we can experience without choice.

Cycles of free manifestation flow in phases of activity and tranquility. Our identity does this also and in this tao it does not indicate any manipulation on our part.

There is no praise or blame because it is the natural state of affairs for cycles to have closed phases.

Here everything is seen carried in the great tao. We remove our attention from our feelings and they continue to affect the way we are but, as we say, unconsciously.

Yellow is active (being near the middle of our visible range of light frequencies) and the undergarment is our unseen clothing or unconscious form; this is what carries us here, so we flow naturally without conscious effort.

Line 6 is about our inner acceptance of experience, and in this moving line we separate from the great flowing tao and identity believes that it creates and destroys. We have here a birth into identity in some way and we choose and take sides and enter mind reality with our being. We move into the contest between being active or passive and must choose.

Black is the colour of night and inactivity, while yellow is our most noticeable and so active colour, so this is the nature of the contest.

A change to greater activity of the life force cannot be fully used in this tao where we are without a feeling of it and not identifying in outer action.

She marries but not fully, he can walk but not fully; it is better to have this partial movement than none, it is better to participate in what is on offer than to live in our images of what ought to be on offer.

As the emerging life force is tending to become active in this tao (the trigram Tui) and everything is slow in our outer world, it is natural for our feelings towards activity to turn to this line which feels the life force. Feeling seeks the “other”, something to feel, but in these circumstances there is nothing available so we can only feel our own responses.

Feeling “looks” both inwards and outwards, but here vision is only on offer inwards so continuing in this is the way to proceed.

We do not properly take part in the outer activity of this tao; we long to share but we cannot (sometimes dare not) give ourselves up to it. When the activity decreases we are able to take some part in it, an entrance into a world we wish to share.

A servant does not participate, a concubine does; a servant has separate quarters, a concubine co-inhabits. Here we become a participator, we enter the world of others and our energies have some outlet.

In this moving line we are involved, we are interested or even dedicated to becoming involved; but this tao is a result of a long time of denial of outer flow and of acceptance of inner inactivity, so becoming interested in feelings of flow does not cause a torrent of activity, it prepares for movement.

In this tao we have been accepting that feeling is inactive; here we no longer accept this and so create a mind-feeling, a feeling stimulated by mind rather than the life force.

Our feeling is, in this symbol, the serving maid of our identifying, supplying the experience that is then identified, and this moving line 5 is about what identity does with feeling, how it dresses it up. The emperor is the ruler and our ruler in identity is the identifying process; this dresses up the experience in a way that is less beautiful than its original natural self. But the moon is nearly full, the growth of the feeling influence is waxing and about to reach its full radiance, so this opening to feeling will allow natural feeling to show itself again and this is good fortune.

Here we cease to accept the life force as it emerges into manifestation and act as though we could create activity; but the life force is not active so our actions become gestures only.

In both these images the action of the person is empty, nothing in the basket and no blood in the sheep. Whether we feel (the woman) or try to make identifying nourishment for identity (the man) there is nothing there and no direction we take, no action we make, will produce the result we desire at present. It is something to learn that we are not the creators.