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.

We are not looking for new feeling from the life force, not making feeling out of it but attending to daily matters.

If intuitive feeling is active it is interpreting the life force to guide the growth of identity but here identity has all it requires within it (within the family) and attending to this brings the good fortune.

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.

Here we are becoming less concerned with a lack of outer activity, we are not looking for nourishment there because it already exists inside. This is to be centred.

The enrichment is from turning inwards so it is not about external wealth but the flow of internal relationships in feeling.

The inner activity shown here draws our motivation inwards and the outer energy is depleted.

Motivated parts of our identity, the people, do not like the situation, but the wide view is that one must go with the cycle and experience all its aspects.

Here we feel the life force less and have some confusion, so we ride life, we ride on the acceptance in this tao which enables us to act without owning the action.

The left side of the body is controlled by the right side of the brain where immediate, whole action dominates; the thigh gives power to the knee joint as we run and leap. These together with injury show that our ability to move instinctively in our circumstances is impaired. We are helped by allowing ourselves to be carried.

In this tao the light, the identification, becomes inner so the Chinese image speaks of the increasing outer activity of this line as a rebel.

The hunt is for identification and the south stands for the high noon of activity, so we have this rebel identification in the outer place; what leads this is the desire to be in control of circumstances and the tao does not support this. If, however, we take outer activity itself as the evil this is excessive.

Our outer world is inactive. We withhold our identification even from this inactivity and experience something that is most inner.

Entering the centre of the instinctive there is no sense at all (no light of reason). Reason in the mind is the contained reality that we leave here; it is not that we become unreasonable but we enter a reality undefined, unfenced, outside the gate and courtyard.

Here we become less involved because the feeling is too painful. This tao has a transitory nature because outer expression cannot be held for a long time without stress developing from the essential need to manifest, and if this is blocked we must feel less or break through the blockage. This moving line indicates that we cannot easily experience the silence any longer but we have this way of withstanding it by withdrawing attention.

Prince Chi lived at a time of outer despotism and he hid his convictions in order to preserve them. Here we do likewise. When wounded we are unable to give battle.

This tao of inner experience is supported largely by this line 6 accepting the quietness of the emerging life force in line 1. Here this acceptance goes and inner reality is inaccessible to us, the beauty is not seen and the tao takes on its aspect of a blockage to progress.

When our inner being fails to accept the implications of wholeness, which include the sacrifice of identifying, we go back to the identified state to start a new cycle of growth, like a seed falling from a flower into the earth. We still need that experience.

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.