Our intuitive feelings are active and are accepted (lines 2 and 5) and the outer world also (lines 3 and 4). The inner is not active in providing new energy so we are acting out energy already in our outer identity. This hexagram is commonly called “nourishment”; our inner being is nourished by the experience of identity in relationship. The outer is food for the inner and the inner is food for the outer in continuous cycles of experience.
The emerging energy is very active (Chên) and flows freely in the outer world and our outer being, identity, (both K’un). This is only seen distantly by our inner being (Kên).
Here is a flow of energy that is freely out into action and the experience is viewed widely by the stillness of our inner being. This expresses outer experience nourishing the inner.
The Chinese Oracle
Nourishing requires the supply of what is lacking; to nourish others we often provide what we have in surplus regardless of what the other needs. It is necessary to persist in seeing widely and witnessing ourselves (being correct) to see what is needed.
Line 1 goes yinlife force shows more change
Where new energy is becoming available we may look for nourishment in some new experience from the life force rather than that available in our present circumstances.
Tortoise shells were used for divination, and divination is the link between the outer and inner knowing; without the link we lose the thread of what experience is about—nourishing the inner self from outer experience. What is needed is in our experience now.
Line 2 goes yangintuitive feeling less active
Intuitive feeling is necessary for us to know our circumstances and if we cannot feel our circumstances we seek nourishment elsewhere.
Both below and above identity in the hexagram we come to the inner, and this hexagram is about nourishing the inner through outer experience; so to seek the emerging life force is to look to nourishment coming to identity in the future, which is not correct or proper, not existing. To look to the inner being for nourishment is to look to what is already formed so it is narrowing or evil.
Line 3 goes yangouter world changes less
In this tao outer activity is the source of experience and is essential to nourishment, without our taking part in outer experience the tao is useless to us.
When we avoid outer experience at the time it is offered in our circumstances it is lost and the nourishment of it cannot be had until such circumstances come to us again; this is symbolically the complete cycle of ten years.
Line 4 goes yangaccepting the outer state less
Outer activity in the world is an essential part of this tao from which we gain nourishment; we do not, however, benefit from owning that activity and so nourishing our separate ego-being. Here in this line we diminish our owning of outer activity and so can participate more because with less desire we have a wider view.
A hunter which has perfected the art of being alert; the tiger. Looking down he has a wide view. On the mountain we also have a wide view which comes from a vantage point of disinvolvement.
Line 5 goes yangless awareness of intuition
We normally accept ourselves to be as we feel ourselves to be (which is the interpretation line 5 puts upon line 2). Here we are less aware.
Without a feeling of ourselves in our circumstances action becomes hazardous so it is inadvisable to instigate changes.
Line 6 goes yinour inner being accepts more
The inner being accepts nourishment and is the source of outer nourishment while doing so. The position has a fine balance and so has a danger of imbalance; either way it is the producer of a flow of nourishment.
Crossing the great water is changing our way of being, and experiencing without choice makes this change, but if we choose we are fed from past experience, not from the source of nourishment, the present.