Where there are possibilities that are not yet manifest it is not the time to push ahead with action, it will not be supported by the life force so we will get stuck in a situation from which our own forcefulness will not allow us to escape. Action always lessens our awareness of possibilities for action and at present these are many and developing. This is a time for realizing the inactive as equally positive with the active and sometimes more appropriate.

When we use activity we centre ourselves on this; the oracle image for this is inferior (narrowing). The wide way to experience is in not choosing so that more possibilities remain open to us.

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.

The emerging life force is the source of outer activity, so here we are stilling the beginning of movement. If we continue this throughout the flow, inner and outer, we will remain with our centre.

The toes lead the body when we walk, so this stilling of the toes is the beginning of keeping still, we stop the first part to move. This is the way to create stillness, right at the beginning before movement actually starts, so continuing in the way brings good fortune and there is no error.

When experience comes to us we taste it with our feeling and then we follow this with decisions about how to behave in our circumstances. Here the stilling effect of the tao is in our feeling so that our usual flow or zest for life lessens; this is only a problem if we resist being still.

The calf muscles lift the body so that we fall into the next step; keeping them still we take no step. If we, identified self, follow something we cannot be still, we cannot assist the stillness by doing something.

Here we act out in the tao of keeping still, we are using outside means, outside ideas, to create stillness. When we do this it is like damming a stream; the flow is from inner to outer so outside action cannot create stillness except by restricting some flow.

In our animal world the prime life priority is of the species, a great identity of which all its members are a part. Here we keep the loins still and sacrum stiff and this is the cradle of our reproduction; we stop the flow the “heart” creates. So our way of trying to create stillness from the outside prevents manifestation, the flow of life, and misunderstands stillness; stillness has no wish to move.

Here we are no longer concerned about outer stillness, we just allow it to be still.

It is the whole body, not a part, that we keep still. If we concentrate on keeping this or that part still the other parts will move unnoticed by us. It is the whole that is still when stillness is achieved.

Our intuitive feeling is active in this tao. Here we, as identity, are less involved in these feelings so we do not project them on to our circumstances. We project when we express what we feel about things.

The words are not said, yet they are in order. Our words are the outflow of our meaning and if our meaning is in perfect order it cannot be said—we only speak out of incompleteness, then there is something to be said. Here there is no care or regret because there is nothing left over, nothing to be said.

When we accept stillness into our inner being the next expression of that being is perfectly still although in activity.

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.