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.

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.

It is the deep emerging life force that is showing activity, so it is not yet time for us to manifest this—that will come in due course. Having deep knowing that this activity is there helps us to restrain our impatience for action, and holding this like a secret love in our heart is part of the richness of this tao.

The dragon is an ominous symbol, it is a dynamic expression of the life energy which, here, is still hidden from conscious manifestation.

Here, activity begins to show in our feelings, which are our earliest manifestation of the life force, but we need to avoid narrowing this down to action too soon; keep it open and feel, for this is the tao of creation itself and if we do not interpose with our own pattern, we are privileged to know ourselves as part of the inevitable. In practice, we keep our options open.

The life energy is in the open because it is manifesting in our feeling and it benefits us to experience this widely; to see the great man is to attend to our greater awareness. In terms of the oracle greatness is always wideness, including more—it is not power.

In the tao of the creative there is great power and when this comes to manifestation, we may feel overburdened by it if we think it is we who are doing it. This only brings on unnecessary worry, but if we remember that taking part is not taking possession, there is no danger in this line.

The day symbolizes the activity in the world and the night a withdrawal of activity to the inner. The superior man is the one who follows the tao, and the danger to him (to our following the tao) is over-involvement, yet we have to be involved. There is no dividing line here to observe, hence the danger.

Here we interest ourselves in the inactivity of line 3 and we may be tempted to be intentionally inactive, but this is _doing_ and not in keeping with this tao of the creative doing itself. It is necessary to fall effortlessly into the activity of the creative, which is neither being active nor withholding activity.

The chasm is this void that happens when we discount ourselves, trying not to _do_. Here we hesitate to relax because we feel the need to control even our inactivity. Identity feels threatened by not _doing_ and this is part of its nature, not an error or failure on our part.

Here we are identifying ourselves with unchanging feeling (line 2). We have difficulty in identifying with the non-active as there seems to be nothing there.

Dragons are the flow of earth energy—things we normally identify with—and here our identifications are out of place unless heaven itself (Ch’ien) can be felt.

To accept ourselves as the life force and tao is to confuse ourselves with the whole—in the tao of the creative we then think we are the creators.

It is particularly contrary to this tao for us to take charge of things. We are then deprived of the experience of the creative itself; we only experience ourselves.

Because our outer identifications are not being accepted by our inner self, the source, the emerging life force, withers away.

The bed is where we enter the great unknown and sleep. Here the leg of the bed breaks, which is its connection with the rest of reality. Our identifications, our conscious interests, are somehow at variance with the way or out of tune with our circumstances, too narrowly based.

Here we become separate from the flow by ceasing to feel it. Feeling is our meeting with the flow so if we lose feeling in this tao we do not identify in the whole but only in the outer part.

Here it is the bed frame, its structure, that comes apart. Our feeling of the life force is the base construction of our world reality; without a feeling of manifesting whole reality, our personal reality becomes isolated fragments. This feeling of whole reality we are lacking is the continuance in the way of the great tao.

By decreasing outer activity we become more in tune with our inner being which has rejected our identifications out in the world.

All our identifications are out there in the world, and here we discard them. In this way we separate ourselves from the factors that divided us.

The most obvious danger in this tao about how we identify is our becoming too externalized and here we seem to realize this and cut off our involvement outside. As our being is at present concentrated in identifying, however, this now slips into identifying the boundary of the inner and outer self.

The surface of the bed is the layer or skin between the outer reality—where we (identity) lie—and the inner; if consciousness penetrates this boundary it damages the function of identity in manifestation.

In this tao our identifying leads us astray and our intuitive feeling which is the basis of our identifying is rejected by our inner being. Here our identity gives up following the feeling, seeing it as being in error.

Fish are often used to symbolize our identifications (which nourish identity) in the uncharted waters of the whole reality. Here is a string of fishes, on a common thread and the fish are caught, so our identifications threaded together are captured. A court is where the ruler is ruling, and the ruler of identity is the identifying process, so here this act of catching identifications brings favour and advantage in every way.

Here is a change in the separation depicted by the tao. The inner self witnesses and we have a possibility of realizing the tao, the experience of our self as separate from any identification.

To see whole we have to leave what we were doing, our identifications, however incomplete they seem to be; this ripe fruit could be eaten but we leave it. Wide-seeing superior man is carried in this, and allowing ourselves to be carried in our circumstances we find that there is more order in our lives, not less; if we do not grasp at life our inner needs take care of themselves. The inferior or narrow reality of chosen identifications has no place to be after this realization, he is not needed.