In this tao of building up energy (confidence, relationship and so forth) we have a tendency to want to move, to release the stress in us which is building up, but we should not do this too soon, so in order to lessen the tension we feel it less.

The activity of the calves raises the weight of the body onto the toes so that we fall into a step. By restraining this first movement we prevent the step developing which would set a direction and so be narrowing to our choice (evil). In the same way with feeling, once it is defined we fall into its expression; here we are less active in the feeling and so abiding quietly, which is good fortune.

In this tao there is no flow outwards. Here we create a flow of activity, and we do this for purposes, for desires to gain an end. This will dissipate the growing inner influence.

The thigh moves the body forward into the step, so here we are already in motion following either what we look up to or what looks up to us; either of these serves to justify our identified self, the existing and established self.

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.

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.

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.

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.

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.

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.

Here the silence of identity (lines 4, 5, and 6 are yang) ignores the activity of the life force and it ceases to have influence.

The brake is applied; there is nothing we can do about it but follow our circumstances. Any attempt to get out of our circumstances will prove unfortunate so we need simply to experience where we are. A lean pig is an underfed pig and when we are under-stimulated we “leap about” to cause activity.

Feeling is our link between the undefined inner and manifest outer; here in this line new activity of feeling is occurring although identity is taking no notice.

Our present identifications (the guests) are not noticing the nourishment available, but this cannot be error, it is just circumstance.

In this tao we do not have a true picture of our circumstances and in this line we act out in circumstances of which we are ignorant.

If our increased involvement is with a sense of outer peace all is well, but this is likely to be a search for outer activity and if it is we will search and find none.

The tank which has or has not fish in it is our personal inner being and the fish are our personal identifications in this. Here there are no fish, the process of identifying is inactive in this tao, so if we expect something we are disappointed.

Our intuition about our circumstances as shown by line 2 is inactive; by accepting this lack of interpretive feeling, we allow life to happen to us.

The melons, the gourd family of fruits, have a multitude of seeds in the fruit casing, many possibilities. These possibilities are hidden within the fruit, the fruit is hidden in the leaves, it appears that nothing is there; then suddenly from this nothing (from heaven) there is a happening. This describes how life is when we do not anticipate it.

By accepting the energy of this tao which flows through emotional channels there is a forcing of their recognition.

The way emotion forces its way into recognition is often uncomfortable and causes regret, but it is necessary for it to be expressed so this is not an error.