Our feeling is of the life force and the life force is in its non-manifesting phase so we are feeling the great unknown. If we continue to open our feelings to the unknowable we shall find a sense of it that is not a definition, not even a defined feeling.

If we define what our feeling is doing, however, we will manifest it and lose the direction of the tao.

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.

In this tao of forceful outer action, it is important that we assess the outer situation correctly or the force we use will be destructive only. The outer situation depends upon inner energy emerging in this line so we note that this energy is becoming inactive.

The “orders” or the ordering of our action need to take account of the life force. With the life force creating less change, we need to be in firm control of our forcefulness so that it does not go beyond what the situation requires.

Here we expand our awareness of the tao by feeling both inner and outer, both the life force and its outer effects (as the three top lines are all accepting).

The number three, meaning change, here shows that a change in our approach is the outcome, or award, of this moving line.

Here we become less active in a situation which requires activity. We are perhaps applying a rule we have learned which is against aggressive action, some conditioning. No rule applies to all situations and what we need in action is spontaneous response as well as experience to guide us. Experience comes from the dead past whereas the present is alive and changing.

The past is dead, it cannot change to meet circumstances and the warrior requires spontaneous reactions to avert disaster. This is our situation also; our progress depends upon our present awareness, not rules we have learned.

Identity withdraws its interest from the outer world. This is not to say that our activity ceases but that our identification in the activity lessens.

It may serve us better if we are not immersed in the outer battles. We may see more clearly if we are not.

A difficult situation arises as we become less aware that our intuition is not active so that our present reading of our situation is governed solely by rules we learned in the past.

For the inner interpretation, the wild beasts are rampant autonomous feelings which we need to bring under control so that we do not commit errors. The elder is our older (past) experience which is in control of the situation while the younger and present experience is saddled with all these dead ideas or feelings. Continuing in the old way will bring misfortune.

When our inner being, our ongoing self, changes less in this tao the forceful reaction to being blocked has completed itself.

In this context, the man of low ability is one who has little control so that not much cohesion comes to the inner self. The prince, or young king symbolizing new identifications, has to be able to bring our various aspirations into one picture after the disruption.

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.