In line 4 we accept the outer quietness of line 3; in lines 5 and 2 we ignore the lack of activity our intuitive feeling has; in line 6 we also ignore the emerging life force. There is very little activity in this structure; the outside, where our interest is centred, has no activity so we will be feeling a lack of progress.
The emerging flow of the life force (Sun) is reflected by our inner acceptance (also Sun), both being maturing and structuring. With the outer world hardly active (Tui) and our response here hesitant (Li) it is the inner maturing that is the main influence. When we make inner structure in reflection of the tao it widens the focus of our identity.
The Chinese Oracle
The gentleness of the emerging tao penetrates our being and there is very small show outside. To have a direction, and so not to be searching for one, allows this to proceed smoothly; to see the situation widely (the great man) prevents us getting entangled in our doing, our direction. This is an inner tao where inner influences penetrate identity and it needs a quiet environment.
Line 1 goes yanglife force shows less change
Without change from the emerging life force, our own inner changes are smaller, more gradual; when the life force is in an active phase we are moved more quickly, more actively.
The warrior does not give up when there is a need for retreat, he is firm, alert, and not indulgent; then he is ready for advance when conditions permit.
Line 2 goes yinintuitive feeling more active
Submerged parts of the personal self need experience through feeling when they have been unable to manifest in consciousness; this is so even though that consciousness may have a bad opinion of them. No part can be left out when we seek wholeness; how could it be otherwise?
The bed is where we lie to sleep, so under this is under the sleep consciousness; identity cannot reach this directly, its distinguishing mode is not suitable, but priests and magicians work at the borders of awareness; bringing these forces out is good fortune and no error.
Line 3 goes yinouter world changes more
Outer experience is not the cause of identity but its projection, if it is increasing then identity is increasing its separation from the whole and entering the outer world more.
Here is habit. There is bound to be regret sooner or later when we repeat continually. In this tao about the penetration of identity by the inner we are distracting ourselves and missing what is on offer.
Line 4 goes yangaccepting the outer state less
Here we are able to let go our involvement in outer matters; we find that inner change brings nourishment and a widening of horizons.
Three stands for change and the change is in the kind of game or mode of being that we can catch. This is a real inner change, not an outer show, so the regret disappears.
Line 5 goes yinmore awareness of intuition
Intuitive awareness of the life force feeds identity with feeling to identify amongst; in this tao it is inactive (line 2 is yang) so here identity becomes aware of feeling that is in its quiet phase and pays attention to it.
To recognize the tranquil as worthy of notice is the beginning of the end of the separateness of identity, so continuing brings good fortune, regret disappears together with separate ambition. Everything brings advantage as nothing is rejected—this is the process of change, the middle of it, three days before it and three days after.
Line 6 goes yinour inner being accepts more
The life energy acts of itself in our dissolution as a separate whole, so how can this be furthered by our taking a hand? It is a trick of mind reality to lend a hand here, the outcome of which can only be the perpetuation of mind in the identified form.
Under the bed is the unconscious drive where identity is trying to lend a hand, in here our identifications are lost (valuables and axe) but we do not lose our separateness; instead of going through a cycle by letting it change us we seek its source, return to the womb.