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.

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.

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.

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.

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.

When our own life force energies need no expression and have become silent we may follow the tao concerning some need outside ourselves.

Feeling is our first interpretation of the life force, from it we define our reactions and outer actions in the world; here in this tao we are scattering a form of identity so it is counter-productive to turn feeling into attitudes.

Feeling is protected if kept within; in sacrificing the formation of an attitude we must hurry because feeling turns into an attitude so quickly we hardly see it turning, if indeed we see it at all. If we can stop in time, regret will disappear because regret is only possible when we have invested in attitudes.

Our outer activity naturally wanes in this tao, and it is harmonious to allow it to die away so that we have no goal, no desire to achieve. We will then be empty, ready to allow the inner source to pass through and resonate in us.

Our own outer activity is normally directed towards achieving our desires in the world. Here we withdraw from this relationship, it is time to end what we have been doing to make room for something new.

The ordinary man is our normal mode of creating a world out of our attitudes, it takes an extraordinary attitude to realize that our being is indestructible and our form one of continual change.

Feeling is not creating anything and we are living in this state of non-identification more where nothing leads identity and it becomes an awareness of being.

The effort is great when the identifying process gives away the right to identify; identity gives up the ownership of what is there; it is a great statement, a great realization.

Accepting dispersal in our inner being is the scattering of our ongoing self, the realization that this is not necessary to being.

Blood is the life flow, the nourishing medium of our inner life which enables the separate parts to maintain themselves. To scatter this is to dissipate the established pattern of ourself or to keep it at a distance from our ability to be. It is to flow simply with the life force rather than with our own pattern of flow.

Here the source is changing towards active manifestation; if we wait peacefully it will reach the outside in time. It is the source that carries our activities.

Regret disappears because activity (the horse which carries identity) returns of its own accord. The evil company is the narrow frame of mind which demands that it gets what it wants, and now, but we do not tangle with that, we let the tao unfold.

When we feel the life force in this tao we feel opposition, the narrowness of a single-minded point of view. To become aware of such a situation within ourselves is not a mistake, but it is uncomfortable.

We come to realize something quite suddenly and cannot escape from it, there is nowhere to go (our lord is the one we must follow). We meet him coming the other way but it is good to see truth when, or particularly when, it is going the opposite way to the one we are facing.

Our present outer activity comes to the end of its energy and our attempts to proceed appear to be opposed.

The good end comes because we give up futile effort and allow the tao. The trouble comes because we were insufficiently aware.

Here we accept the outer world as our way of being. Participation is symbiotic relationship instead of opposition and this is no error; it does carry the danger of forgetting the tao and entering a narrow reality.

Here is a very inner act but it is occurring in our conscious identity. Our interest in the silence of intuitive feeling has been to enliven it, not to accept it, because no other activity was available. Now we cease this and so trust the life force even though it is not doing what identity wanted—it is a change in mind, a change of mind.

The one with whom he relates innerly is the “companion” (see section 1, page 2) but in outer life this may work through others. When the outer identity and the inner companion are not separated there is certainty and no question of error.

In this tao the emerging life force is unchanging (line 1 is yang) and we have felt opposed to this. We now see things differently.

The pig is nourishment but obscured by mud (confusion); the waggon-load of phantoms are frightening appearances. By ceasing to oppose we become unopposed, for the opposition in this tao is a misunderstanding of our situation which causes us to fear it.