The life force emerges and manifests without activity (lines 1, 2, and 3) and although we accept this stillness in our inner being (line 6) we are not accepting inactivity in our feelings nor in our outer world (lines 5 and 4). So there is a certain amount of stress here towards action, as though we wish to break out of a confined situation; we are watching the emerging life force for signs of movement. The common name of the hexagram is “resolution” or “breakthrough”.
All the trigrams are Ch’ien except the top one and nothing is manifestly active except that the inner is preparing activity (Tui). This flow is beautiful if we are at peace with it, but has dangers and is stressful if we are not; there is energy building up and our outer identity has no role in this, so the danger is from aspects of our identity trying to force the issue in order to gain expression.
The Chinese Oracle
The king’s court is peopled by aspects of our identity because we, as identified beings, are ruled by the identifying process, our king. It is necessary that they all know what the situation is so that they do not “carry arms” or try to force their way. If we have direction then we are not looking for one and then the danger does not arise.
Line 1 goes yinlife force shows more change
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.
Line 2 goes yinintuitive feeling more active
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.
Line 3 goes yinouter world changes more
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.
Line 4 goes yinaccepting the outer state more
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.
Line 5 goes yinmore awareness of intuition
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.
Line 6 goes yangour inner being accepts less
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.