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.

When there is no activity from the inner (whole) reality and we are wandering because we are, for now, ignoring the nature of the whole, our wanderings become random, our interest is in the illusion of movement and we do not find here the sense of realness we seek.

We can experience the illusion without being entangled, without believing it to be totally real. Nothing is totally real except the whole, and by its nature identity cannot experience this as part of the smallness. The misfortune is losing touch with the whole.

A feeling of unreality gives rise to the idea that circumstances are unsatisfactory and this drives the wanderer on. In this moving line this feeling becomes less active so we can rest a while in ordinary circumstances—these appear to be real again and support identity.

An inn is a place for a temporary stay while wandering, and any wanderer’s valuables are his beliefs and principles; so we have settled into our reality and are not searching at the moment. We are helped in this by loyal feeling, a sense of realness that does not desert us; feeling is the servant of identity, providing what it needs to identify amongst; here it is tranquil (yang).

With an increase in outer activity the feeling of unreality in it all returns, as it must because the wanderer is not wandering purposelessly but to find a different sense of the real. When we lose our sense of purpose in outer activity it can no longer support our own sense of being real or justified.

The inn and the young servant are explained in line 2, which makes their context easy to see here. The feeling of danger is of insecurity, danger to feeling worthwhile.

Now we are interested in the idea of being inactive, doubting that all this wandering is a good idea, so we settle down where we are. Although we are accepting our outer reality as it is, unstimulating, this is not going to change anything, but to treat it as a rest is more real, for our wandering is not completed yet.

Innerly our valuables are the identifications we have chosen and the axe symbolizes our defence of these; so according to the image we do not change ourselves, and as joy comes only with the flow of change we feel no joy, but we have rest.

We are less in our feelings of wandering; wandering is not the important thing it was. Innerly wandering is searching for something outside ourselves that feels more satisfying, more nourishing; here we find that this is not the way, and this is itself a new direction for us.

He gains nourishment (the pheasant) and loses direction (the arrow). His direction was wandering, and exchanging this for nourishment in his present situation is the end of wandering and creates an established presence (office) and recognition (praise).

When our outer reality becomes unsatisfactory we wander. Here in this line we are accepting wandering as a way of being and this will not be fulfilling for very long because it is not just that we are in a bad place—all outer identification feels lacking.

The bird is a symbol of spirit or whole reality and its nest is where it raises its young; our being cannot raise more young (new experience) if we stay in outer identification; the new comes from the inner. At first, being out in defined reality seems clear and to be a solution, but nothing new comes and it becomes a repetition. When the inner is included in our sense of the real, new experience comes fresh each day, like the service of a cow—this we carelessly lose.

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.