Activity from within is the essence and harmony in relationship, it comes from the shared reality and so is not in contest. Here it is activity that is shared and so helps to develop relationship.

Enclosure separates the unit from the “other”, it creates the unit. The search for “the other” is satisfied so regret disappears in the relationship of complementary parts.

Forming the whole, whether in family or personal self, requires activity to be within an enclosed structure. Here the activity tends to go outside.

Confrontation comes when partners in relationship strengthen their separate role and relate outside. Only the separate can relate yet relating brings separate parts together, so confrontation is a basic need in relating; if, however, feeling does not take this fact seriously the structure of relationship is no longer enclosed and for the “family” this causes regret.

The life force emerging into relationship (line 1) is yang, which is to say undefined energy, and here we are trusting in this, basing our being upon it. We trust the bonds which make the parts whole without questioning how or why, which lays the foundation for sound sharing of outer experience and makes it possible to share within ourself. It is necessary for sharing parts to recognize their common root—their part in it.

Sincerity being within the family it grows an identity, we identify within it, and this is like a king because it rules the way we are; when the parts identify in the whole (in this case the family) they no longer need to be stating their separateness and this is the good fortune at the end of the formation of the family.

The emerging energy moves out naturally, in this tao we do not have an activity-seeking attitude.

That our own activity would create problems is evident, so evident that we are able to follow the tao and do not get involved with these difficulties.

In this tao where our attention is open to feeling (line 5 is yin) if our feelings are active, as they become here, there is no blockage to the flow.

Open feeling is very versatile and will carry our lives in whatever direction is suitable. Directions are suitable when they are there in our circumstances, if we need to create them with our desires there would be error but here we can follow and the tao contains all that we need and think we need.

The potential feeling becomes manifest activity. We are not manipulating the energy into activity but accepting what it does, going with our circumstances; thus we are in direct communication with whole reality.

When we are identified narrowly (the mean man) we cannot be aware of whole reality by the very nature of identification.

Our involvement in the lack of activity of the outer world (line 3) in this tao is not because we are worried by it, we can see the difference between our ego-activity and that of the life force; we see that if our activity is not that of the life force we become separate or out of phase with it, and being out of phase is full of effort.

This also implies that realizing that others have different needs, we do not impose our way upon them.

Here we become less aware of a feeling of stillness and one of two consequences may arise: either we become still as our actions come directly from our centre of stillness, or our disinterest in stillness shows itself in an interest in activity. In this tao the first of these is indicated, but our activity-seeking identity may also be active.

Inner truth and dignity are attributes that come from the still centre of our being; acting from there we remain whole during action instead of becoming polarized and identified.

To become more involved in the emerging energy of this tao is not to be in possession of it but to be possessed within it.

He is blessed by heaven because the experience comes upon us like a gift, not by effort. What occurs is the achievement of the life force—but we are a part of this and in no way left out.

Here we are not moving sufficiently with the tao we are in; the drive in the tao diminishes before we have completed our transition out of a habit-reality.

We are in transition so it is essential to keep moving, if we stop to consider our position we get submerged in where we are and the transition ceases.

With our intuitive feelings active we are more aware, and to be more aware when in transition means witnessing, not being involved in action; we just feel our situation.

We stop our outer movement; it is this that carries us in the world and so is our carriage. Transition continues here while the old way of moving is stopped, so continuing with this is the way through.

If we stop movement during transition we may start off in a new direction to save ourselves the effort of inner change.

Change in our mode of being is not complete so to start any new movement now will be moving from our old motivations and endanger the change that is nearly complete.

When a change is happening in our identifying pattern our old motivations turn up all sorts of new activities to keep themselves in being; these are the stumbling blocks to change.

We have to continue through the change (three years symbolically is a cycle of change) continually preventing old and habitual ways from keeping their footholds. Before completion means that we are on our way in a process of change and to complete the transition we must persist.

Our intuitive feeling is quiet in this tao; we have needed to accept this quietness also so that new action did not arise. Now we are further along the path of change and do not need this vigilance.

The transition has passed its doubting phase where we were subject to going back to the old ways. We now have confidence in the wider experience which is the reward of transition.

The life energy of this tao moves to create change, and here we go with the movement, identifying in it. We need to be careful of this identifying.

Confidence and over-confidence; in the first we trust providence and in the second we trust our heads.