Here is a very inner act but it is occurring in our conscious identity. Our interest in the silence of intuitive feeling has been to enliven it, not to accept it, because no other activity was available. Now we cease this and so trust the life force even though it is not doing what identity wanted—it is a change in mind, a change of mind.

The one with whom he relates innerly is the “companion” (see section 1, page 2) but in outer life this may work through others. When the outer identity and the inner companion are not separated there is certainty and no question of error.

In this tao the emerging life force is unchanging (line 1 is yang) and we have felt opposed to this. We now see things differently.

The pig is nourishment but obscured by mud (confusion); the waggon-load of phantoms are frightening appearances. By ceasing to oppose we become unopposed, for the opposition in this tao is a misunderstanding of our situation which causes us to fear it.

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.

Here is new activity developing from the inside; we need to await its development so that we act outside in phase with it.

The general rule when going through transition is to keep going, but here we are just in “after completion” and there are still parts which have not completed the change, or the tail is still in the water in the image of crossing the great water. It is no error to slow down so that these parts can catch up with the change.

In a new situation, after transition, there may be feelings of insecurity which cause us to feel over-exposed and withdraw our feelings.

She feels vulnerable as we do at this time, but as the cycle completes itself (the seven days) the protection of confidence returns. This vulnerability is actually an advantage if we accept it as natural to our situation and not an error to be corrected, it gives us additional sensitivity which we need in new surroundings.

If we have outer activity increasing directly after completion it shows that we have not yet changed our external mode of being; transition does not occur through making changes out there in the world, it is by change in the way we ourselves are.

Three is the number of transition or change, so it is this that creates the success. A devil or evil one in a situation of change is the narrow view which will not change and allow enlargement, and this is also the inferior man—the opposite of the great man so often referred to.

Our outer state (line 3) is inactive in this tao and we need to preserve that inactivity if we are to change out of our mind-desire mode of being—the mode of trying to make something “better”.

Amongst our wide aspirations are narrow desires; all day is throughout conscious activity, and being always aware of them will itself change them.

Intuitive feeling is the basis of our knowing our circumstance and this line 5 is about the conscious interpretation of that feeling; when we become more involved here we consider how to use the life force.

The ox is the strength of outer activity and this is sacrificed at the beginning (the east where the sun rises).
The spring offering is the sacrifice of beginnings (a giving up before we start and so an offering, not a killing); this is made at the end of a cycle (the west).
So it is more beneficial to give up starting new things, which arises when the old are ended, than to kill off the outside activity after it has developed.

If our inner being does not accept the end of a cycle the transition cannot complete.

The head is the controller and here it is right in the liquifying process of change. For identity to emerge changed from transition it needs to flow in the momentum of being changed, not to get involved in controlling it.