Here we recognize the stillness of the outer and can separate our identity from activity. In this way we are available to the possibilities that are arising.

The large waggon will carry many things at once. Our attention is not just at the rim of the wheel where action takes place but in the connections to the whole and so the entanglement with activity ceases.

Our intuitive feeling is inactive; if we were concerned about this we would be involved, but here we let it be what it will.

The goat in this tao is the one who gets entangled (moving line 3); here we are free.

In a tao of great possibilities yet to be realized we need to be aware of the emerging life force.

If we are not aware of possibilities arising we cannot move with them as they arise, so we get stuck, unchanged; awareness of this brings our awareness of possibilities back again.

Repose in this tao means awaiting a new cycle of activity with calm confidence, but here in this moving line the life force produces inactivity that we do not like (line 6 is accepting activity).

Because we do not like the inactivity of this moment we become busy about it. The misfortune is that we miss the experience of peace in the present and are ill-prepared for the next movement of the life force.

Our intuitive feeling goes into repose, and this is quite in keeping with this tao but we may get stuck in this if we fix our minds on resting.

Rock is the underlying truth of our surface world which we feel here as our feelings go into repose, but we do not feel this for the whole cycle, the whole day, surface activity will again manifest. We need to stay with our present circumstances as they change.

In this tao it is our involvement in outer activity shown by line 4 that is in repose, not the activity itself. Here outer activity is lessened so we are involved in making it less which is still an involvement and not repose; to let it go will enable us to find a new cycle.

Looking upwards is to look away from the matter in hand, looking for something that is not in our circumstances brings remorse because it is not available and we miss what is available (we come to it too late).

As the tao of repose is marked by this line being the only yang line, here we are involving ourselves in a new phase which is the natural development out of the phase of repose.

If, now that repose is ending, we carry our calm confidence on into activity, we can expect the support of others.

As we become less aware of what our intuitive feelings are doing we are more likely to be unaware when there is change, when something new arises, so we are more likely to carry on with old feelings when they have lost their vitality.

This applies to the feelings, but physical illness often accompanies our identifying with stale feelings over a long period.

When we lose interest in a transition while it is happening to us we lose touch with the flow and become confused.

The transition is in us, it happens despite the confusion of identity because identity is not its cause but is what is being affected. As the transition completes itself we see more clearly again.

The first sign of inner movement is not the time to make outer action. We should not be too eager or we shall not have the support of the life force and whatever we do will be superficial and unsatisfactory.

Activity is identity’s chosen role; here we feel the inactivity of the life force and fear for our ability to act.

In the darkness (activity is the “light” of consciousness) there are calls for light, for activity to avert extinction of our ability to identify, but we are armed with the light of the tao—the movement will come when it comes, we need not fear to miss but we will stay alert, that is how we are armed.

Here we are not peaceful enough to withstand the anticipation of the tao and we create outer activity which will divert the life flow.

The cheekbones enable us to read determination in another’s face; here there is this power of self-will which is misfortunate in this context because no amount of it can be effective and it produces stress with no flow for its relief. The wide-seeing superior man is just going about his business, not trying to push things, and this is correct in our present circumstances.

Here we are involving our identity in outer inactivity, which is to say we are worried about it and consider it a problem to be solved; this is an impatience for activity and is not supported by the life force.

The muscles of the thigh carry us forward, and here there is no support from the life force if we go forward. If we were following the life force we would not have this problem.

Our intuitive state is inactive (line 2) so here we become aware of this lack of feeling. This has dangers in this tao because unless we can persevere with quiet feeling, our interest will arouse desire for active feeling; if we create activity with desire we will miss the next movement of circumstances.

The middle way is neither identified outside nor inside, it is non-identified, clinging to the real or wholeness or earth. Staying with what exists, not searching, is the advice contained here.

This whole tao is a watching for potential to be manifest and this sixth line is the watcher of the emerging life force; if we cease to be alert it will catch us by surprise and we will be out of step with it.