Here we have not changed our role, we see activity diminishing and our tiredness will not leave us until we can change. Resting is not for the purpose of allowing new efforts of the same sort we have been making, it is to empty ourselves of that effort so as to become new again; re-newed.

The leafless tree is a winter tree and a dark valley is a night-time valley; the activity has gone out of the life force and until this changes, nothing can happen (the symbol three is of change and the year is a complete cycle).

When we are very tired we seek not only rest but also relief from tension and this leads us to relax restrictions that we normally impose upon ourselves—we indulge. When we open our feeling in this tao this is probably what we do.

Compensating ourselves for our circumstances is indulgence. If we are to benefit from the next turn of events (the man with the scarlet sash, an important one) this activity should be sacrificed or we miss, which is misfortune, but if we have not eyes to see it, it cannot be an error.

Without the attention of our inner being (line 6 is yang) the emerging energy becomes quiet. This, in the context of decay, means a disconnection between an activity and the one following (the sixth line is our inner structure absorbed from activity and the first line is the next emerging energy).

For an internal interpretation the father is our past distinguishing which “fathers” our next response. The disconnection noted above is seen as a change of mode which, if a change in distinguishing (a son rather than a daughter which would be feeling) removes the old way of distinguishing (the father’s mode). Changing our way of being is going through instability (peril) but brings good fortune, a new way forward.

Here is a new feeling of the life force; it derives from our old way of feeling (the mother).

Feeling is a flow and so a continuity, consequently the change of one cycle to the next in feeling is not achieved by throwing out the old. The natural flow of feeling is for the new to take the place of the old when that is exhausted, so we allow old feelings to die, we do not kill them.

The old outer activity had ceased and now here is the new in which our identity manifests; changing our outer mode is only carried out when we think the old is inferior and can be improved (the old mode is the father’s). We spend our time making things “better” and this means that we are always seeing ourselves as in some way in error.

We have to regret what we are in order to want to change it but this does not necessarily mean that there is error.

The old outer activity has decayed by exhausting itself; this lessens interest in outer activity so that we do not change what has been done. In this tao it is important that a new cycle replaces the old or identity itself has no vehicle.

Here we are becoming less involved in the inactive feeling of line 2, less attached to it, and this is a turning point from decay to new growth. We prepare to take on a new cycle of activity, which in our usual progress is a development of what has gone before.

The praise belongs to the re-experience of our direction in a new way.

Here we accept the turning point from decay to re-birth as it refers to our own being. In this we can have no purposes.

This is the line of the inner being and as near to experience of the whole as our manifest part can reach. Kings and princes refer to the identifying process which is irrelevant here, where the turning point is in our own being.

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.

Our intuitive feeling attracts our attention. There is a looking around for new identification which is threatening to the family.

The king rules and holds the kingdom together, so here the worry of independent parts breaking up the unit of interrelationship is unfounded.

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.