With line 2 we feel the quietness of the life force and with line 4 we accept the quietness of the outer world; this is a very gentle tao. While we are identified with feeling this (line 5 is yin) we are not taking the activity into our inner being (line 6), not becoming it, and this makes it a light, superficial experience, but not in any derogatory sense. The common name of the hexagram is “adornment” or “elegance”.
There is a great flow of energy in our outer identity (Chên) which does not reach our inner being (Kên); as intuitive feeling is also active but the life force is hesitant (Li) the activity is centred in our personality or outer showing. The world is quiet (K’an) and so not likely to attract our attention.
The Chinese Oracle
Adornment is the love of little external things, and these are part of the great reality, but when we attach our personality to such things they become important and lead our actions, producing vanity and the superficial in our usual derogatory sense. In this tao the love of the little things can be experienced without this attachment or ownership of them and this is its success.
Line 1 goes yinlife force shows more change
Our inner being (line 6) does not accept stillness of the life force and we strike out on our own. This individual activity is superficial to the great tao but it is by such action that separate identity exists and learns about its reality.
Here we direct our caring to finding our own way.
Line 2 goes yangintuitive feeling less active
Here our feelings about the already silent life force themselves fall silent and this accentuates the outer surface of our reality.
The beard is itself nature’s adornment, so here we make more of our outer showing.
Line 3 goes yinouter world changes more
This tao is full of care for the outside world so increasing our outer activity can be rewarding if it is done with sincerity and respect for this reality.
Soft, undemanding, attending to every little detail and adorning it like dew. Perseverance in this assists everything that is there and keeps our acquisitive aspect out of the activity.
Line 4 goes yangaccepting the outer state less
We take our identification away from the outer when we find it unsatisfactory. Here the outer world is inactive and this deprives us of identifications.
The silence of the outer world in this tao is not a robber of our identifications as we had thought but an invitation to the recognition of the wholeness of the outer and inner together. White light is the mix of all coloured light and wings are used together; being carried (the horse) by taking both. Only when our identifications are in abeyance can we notice this.
Line 5 goes yangless awareness of intuition
The feeling of the tao, the love of small outer reality, is now being ignored.
The caring for the gardens and hills is there (in our intuitive feeling) but what we make of it (our roll of silk) is meagre; this limits our participation but the feeling is active (line 2) so there will be joyful participation nevertheless.
Line 6 goes yinour inner being accepts more
Knowing that the outer and inner are one, we can become involved in the adornment of the outer without narrowing our reality. Then there is no choice to make and this makes our reality simple (It is only choice that complicates it). The inner is constantly flowing into the outer and the outer into the inner and this is the manifestation of the whole in identities; being an identity, when we flow with the tao of the moment we are simply being ourselves.
White is the sum of all coloured light and so is symbolic of the unchosen whole.