This is a rejection of the structure that holds us and a rejection of being confined by inactivity. We extract our feelings from the lassitude of having no energy of flow, undoing our links with present structure and so making it into past structure. As with all our manifestation, revolution starts with feeling.

The feeling must be made our own, it must be allowed to complete itself before the next stage of manifesting externally. When we proceed like this in tune with the way the life force manifests we have “success” for we are one with the life energy.

If when in a state of transition we open up outer activity too soon we bring out the old way of doing things and put off the change. Outer activity should develop from change within which leads it, then it is in perfect order.

Movement before we have thoroughly changed our old mode of being and thinking (this change is the three discussions) is unfortunate because we would be drawing on the same forces we have used before and are so tired of; only when a new way is firmly in our consciousness is it time to act outside in the world.

The outer reality that we are accepting here in this line is inactive. Revolution is not basically an external phenomenon, what happens outside is a symptom of what has happened inside; realizing this we are in the right position for revolution, it comes because it already exists, not because we make it.

Regret disappears because we now realize that revolution has its own force, comes inevitably from within, and this leads to the change in governing our actions, which used to be for the sake of the outside, the symptom, but now is given up to the tao. In the innermost interpretation this change is the revolution we are talking about.

Accepting the feeling of the tao that the old is spent enables the new to emerge, it comes out naturally and we act instinctively, which is of the whole nature.

Changing like a tiger is to change with the natural power of this great cat; he does not doubt or falter but springs instinctively.

Revolution completes itself, so to go on revolting is to overturn what we have just created. We no longer need aggressive attitudes which have served their purpose.
The division of reality into rules to live by created the structure; seeing through the structure healed the divisions; if we remain divisive we shall find ourselves imprisoned by rules once more.

We have a phrase “can the leopard change its spots?” This shows an unchanging character attributed to this cat. The wide seeing (superior) man does not change his mode of being but accepts the new, but the narrow mode that chooses and identifies has now to change attitude (its face).

When the life force is inactive we may seek the influence of outer activity, this will not be new fresh influence, this has to come from the inner.

The toe is the leader of our steps and far from our centre. The influence symbolized is external and forceful.

In this tao of building up energy (confidence, relationship and so forth) we have a tendency to want to move, to release the stress in us which is building up, but we should not do this too soon, so in order to lessen the tension we feel it less.

The activity of the calves raises the weight of the body onto the toes so that we fall into a step. By restraining this first movement we prevent the step developing which would set a direction and so be narrowing to our choice (evil). In the same way with feeling, once it is defined we fall into its expression; here we are less active in the feeling and so abiding quietly, which is good fortune.

In this tao there is no flow outwards. Here we create a flow of activity, and we do this for purposes, for desires to gain an end. This will dissipate the growing inner influence.

The thigh moves the body forward into the step, so here we are already in motion following either what we look up to or what looks up to us; either of these serves to justify our identified self, the existing and established self.

Outer action is quiet in this tao (line 3 is yang) so the influence here is for identity to be involved in quietness. This is beneficial as it allows the inner influences to have attention.

Regret disappears because we are creating no action that we could regret, but we need to maintain this quietness and watch the natural tendency to activity.

Our feelings are actively interpreting the life force, so to become involved here is to assist the influence of the inner life force outwards and so also the influence of the tao.

The spinal area is the central core of our body-being and is associated here to the heart which is traditionally the core of our feeling; it is feeling (line 2) that this line monitors.

The emerging life force (line 1) is active; here our inner being is disregarding it. In a tao about the inner influencing the outer this is also disregarding the tao, so we remain on the outer surface of our being and unable to change our way of being ourselves.

With our jaws and tongue we express ourselves; here we give out our definitions about our situation instead of absorbing experience which is the function of this 6th line. Energy is dissipated if we constantly say what our reality is.

Here the silence of identity (lines 4, 5, and 6 are yang) ignores the activity of the life force and it ceases to have influence.

The brake is applied; there is nothing we can do about it but follow our circumstances. Any attempt to get out of our circumstances will prove unfortunate so we need simply to experience where we are. A lean pig is an underfed pig and when we are under-stimulated we “leap about” to cause activity.

Feeling is our link between the undefined inner and manifest outer; here in this line new activity of feeling is occurring although identity is taking no notice.

Our present identifications (the guests) are not noticing the nourishment available, but this cannot be error, it is just circumstance.

In this tao we do not have a true picture of our circumstances and in this line we act out in circumstances of which we are ignorant.

If our increased involvement is with a sense of outer peace all is well, but this is likely to be a search for outer activity and if it is we will search and find none.

The tank which has or has not fish in it is our personal inner being and the fish are our personal identifications in this. Here there are no fish, the process of identifying is inactive in this tao, so if we expect something we are disappointed.

Our intuition about our circumstances as shown by line 2 is inactive; by accepting this lack of interpretive feeling, we allow life to happen to us.

The melons, the gourd family of fruits, have a multitude of seeds in the fruit casing, many possibilities. These possibilities are hidden within the fruit, the fruit is hidden in the leaves, it appears that nothing is there; then suddenly from this nothing (from heaven) there is a happening. This describes how life is when we do not anticipate it.

By accepting the energy of this tao which flows through emotional channels there is a forcing of their recognition.

The way emotion forces its way into recognition is often uncomfortable and causes regret, but it is necessary for it to be expressed so this is not an error.