We feel the movement of inner energies by direct experience of intuitive feeling, so for this feeling to become more active is a natural outcome of the energies ascending within us.

To be in our feelings is to be genuinely involved, and the sacrifice in which we are involved is of the ownership of the ascent; we recognize that it is the life force which ascends and this is no error.

When we concern ourselves less with an outer experience which is inactive (line 3 is yang) we are taking it as the manifestation of the life force and not our own creation. In this way we offer something to the whole by sacrificing our attachment.

Mount Chi was in the homeland of King Wên, who is reputed to have put the Chinese oracle images in their present form. If King Wên sacrificed up mount Chi it was on the height of his homeland; innerly the height of our homeland is our mind reality, our separated position or point of view, and giving up our separateness is our ultimate sacrifice and good fortune.

The natural flow of the life force starts innerly with change that we cannot distinguish consciously, then we have awareness of it as feeling before it manifests outwardly. In this line there is inner activity soon to be distinguished and this is part of the harmonious manifestation of the tao, nature’s manifestation, not identity’s.

This line has very varied translations of which this appears to be the root meaning. There is worry when we think we are responsible for something that we cannot influence.

Feeling is our first and least specific awareness of the life force; in this tao our intuitive feeling is in the emerging pattern of Tui, the lake that has not yet quite overflowed to water the land, and in one of the most evocative of the Chinese images this is seen from the inner point of view, the life force offering to share with us.

The natural flow of this tao is halted if the giving out is withheld, the tao requires that we do not interfere with the life flow, we simply take part. When we do not take part there is some purpose, a desire to make something better or worse, and for these purposes we push reality this way and that.

The “other” that we meet creates polarity and the world of pendulum swinging from one pole to the other. When we do not remain centred but project our self into attitudes, this image symbolizes the experience we have.

Here our interest in outer activity diminishes as our outward-looking phase comes to an end.

This tao is carried by the two yin lines 3 and 4, one of which now goes yang; it was a team of activity and acceptance. Now inner energies are nearing their most effective phase (the full moon) and the identity is drawn away from outer participation; it is a natural effect and so no error.

Intuitive feeling is quiet in this tao as we quietly trust the life force, not separately feeling it. In this moving line we are involved in allowing the life force to carry us without distinguishing what we feel about it and so we become less separate (because line 2 is yang).

In this moving line the inner being accepts the experience of the tao into itself. This tao, however, is the experience of the way the whole flows of itself, which cannot be owned by any part of it.

The misfortune is that we take the whole to ourselves (which can only be a point of view of it) instead of giving ourselves up to it. We cannot reach whole by declaring ourselves, only by forgetting ourselves.

A change to greater activity of the life force cannot be fully used in this tao where we are without a feeling of it and not identifying in outer action.

She marries but not fully, he can walk but not fully; it is better to have this partial movement than none, it is better to participate in what is on offer than to live in our images of what ought to be on offer.

As the emerging life force is tending to become active in this tao (the trigram Tui) and everything is slow in our outer world, it is natural for our feelings towards activity to turn to this line which feels the life force. Feeling seeks the “other”, something to feel, but in these circumstances there is nothing available so we can only feel our own responses.

Feeling “looks” both inwards and outwards, but here vision is only on offer inwards so continuing in this is the way to proceed.

We do not properly take part in the outer activity of this tao; we long to share but we cannot (sometimes dare not) give ourselves up to it. When the activity decreases we are able to take some part in it, an entrance into a world we wish to share.

A servant does not participate, a concubine does; a servant has separate quarters, a concubine co-inhabits. Here we become a participator, we enter the world of others and our energies have some outlet.

In this moving line we are involved, we are interested or even dedicated to becoming involved; but this tao is a result of a long time of denial of outer flow and of acceptance of inner inactivity, so becoming interested in feelings of flow does not cause a torrent of activity, it prepares for movement.

In this tao we have been accepting that feeling is inactive; here we no longer accept this and so create a mind-feeling, a feeling stimulated by mind rather than the life force.

Our feeling is, in this symbol, the serving maid of our identifying, supplying the experience that is then identified, and this moving line 5 is about what identity does with feeling, how it dresses it up. The emperor is the ruler and our ruler in identity is the identifying process; this dresses up the experience in a way that is less beautiful than its original natural self. But the moon is nearly full, the growth of the feeling influence is waxing and about to reach its full radiance, so this opening to feeling will allow natural feeling to show itself again and this is good fortune.

Here we cease to accept the life force as it emerges into manifestation and act as though we could create activity; but the life force is not active so our actions become gestures only.

In both these images the action of the person is empty, nothing in the basket and no blood in the sheep. Whether we feel (the woman) or try to make identifying nourishment for identity (the man) there is nothing there and no direction we take, no action we make, will produce the result we desire at present. It is something to learn that we are not the creators.