Here a need for activity stirs, appearing as a move of fate opening up activity. It is necessary to give strength to this and make it a force, otherwise we cannot gain experience (make mistakes and learn) and come up against the world.

The phrase about princes is interpreted in the oracle comments above. The hesitation comes from unawareness of our intuitive feeling of the life force shown in the yang line 5.

Our feelings are not recognizing that the challenge of individual activity is necessary and so we lose driving power. This is part of the birth of an individuality; there are still forces within us which are not ready to leave the great tao, the total parent, and become separate. Knowledge of this is not enough by itself, we need to woo the feeling towards taking part before we really join the dance. We _are_ born and need to accept this fully; the beginning is difficult but as we continue it gets easier.

The chaste maiden is our feeling which is not at this time accepting a challenge. There is no driving power because the horse, feeling, is not connected to our circumstances which are the carriage of our activity. When we refuse a challenge in this way we cannot advance until we meet a new challenge of this same sort, which is the symbol of a whole cycle of ten years before the maiden accepts.

Here, in the tao where feeling alone is active and accepted, the life force emerges. It will emerge into active feeling which will either feel towards activity or towards stillness. The first of these is outwards and against the flow of the tao while the second is inwards to its heart—to feel the stillness as alive, not an absence.

Reverence and respect are attitudes we adopt towards those things we do not fully understand, recognize as something great but somehow beyond us. Our directions are confused because the tao is asking us to change direction; the confusion is no error, the unknowing respect is no error, they are simply factors in our situation.

A cycle of feeling is lessening.

The yellow light of late afternoon comes as the sun begins to set and the day (outer activity) is fulfilled in its completion. This gentle image is a beautiful symbol for the activity of stillness, the late afternoon sunlight has just that effect on us. Between high noon and night; at the peak of our eye’s sensitivity; yellow stands for activity of the middle way.

Here we only know outer activity and confuse this with the inner brilliance when it is time for this outer experience to give way to the realization of inner light.

The nourishment of the young and growing is in their experience (their cooking pot) but it has lost its original use, its sense of being real, and has become the rhythm of their song, the habit of it. The old sigh because the future has gone out of life, not being able to see life in stillness. We have a direction which does not continue; the beauty and the brilliance are not there if we see the outer activity as the only real.

In this tao the outer is inactive and our attention is drawn to the inner which is difficult for identity to grasp; turning back to the outer in this line it is as though we turn our attention to something that is just disappearing.

Being unable to feel what inner activity is like, because it seems to the outer sense to be a void, we are out of phase with the life force. In this line which deals with outer activity this tao is naturally difficult.

Giving up our identification with intuitive feeling is to lessen the mind-reality side of feeling, the defining or imaging of it; when we give this up the feeling is left flowing for itself, the inner flows outwards unhampered by images of what it is.

The flow of feeling, an outflow of tears and signs, is dis-stress, this is seen by the mind as distress in its negative meaning of discomfort but for the feeling that is being expressed it is relief and good fortune.

Accepting the life force is accepting the tao most especially when the tao is about the inner flow of the life force. Here we overcome the separateness of identity in some way by becoming one with the flow—yet these words are not quite right, we include our separateness in the flow without rejecting it; only the separateness of our individuality is rejected. This seems odd to our minds because it is separateness that creates individuality; such paradoxes are common on the borders, where reality has two faces at once.

Rebels are symbolic of our divisive parts, or separate identification. Thus it is the separators and not the followers that are killed, it is the separation we are doing away with and this is no error.

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.