Here we are not allowing the spontaneous flow of the tao into outer activity, because of hopes, fears, and so forth, we are holding activity for the future and the energy of joy is converted into that of worry. This is an internal and repetitive flow instead of a flow through identity and it blocks our receptiveness to the life force, this can only enter where there is an emptiness to receive it.

Joy cannot be in the future, it is existential or it is not at all. It cannot be planned, hunted and found, for then we have no room to receive it.

In this tao it is vital to the flow that outer activity is spontaneous, so when we try to distinguish, plan, and manipulate our environment, the joy is lost and planning takes its place.

When the emerging life force is inactive (line 1) we tend to seek stimulation from the outer world; we miss the resonance between the inner and the outer when we do this, we own instead of taking part.

Repose in this tao means awaiting a new cycle of activity with calm confidence, but here in this moving line the life force produces inactivity that we do not like (line 6 is accepting activity).

Because we do not like the inactivity of this moment we become busy about it. The misfortune is that we miss the experience of peace in the present and are ill-prepared for the next movement of the life force.

Our intuitive feeling goes into repose, and this is quite in keeping with this tao but we may get stuck in this if we fix our minds on resting.

Rock is the underlying truth of our surface world which we feel here as our feelings go into repose, but we do not feel this for the whole cycle, the whole day, surface activity will again manifest. We need to stay with our present circumstances as they change.

In this tao it is our involvement in outer activity shown by line 4 that is in repose, not the activity itself. Here outer activity is lessened so we are involved in making it less which is still an involvement and not repose; to let it go will enable us to find a new cycle.

Looking upwards is to look away from the matter in hand, looking for something that is not in our circumstances brings remorse because it is not available and we miss what is available (we come to it too late).

As the tao of repose is marked by this line being the only yang line, here we are involving ourselves in a new phase which is the natural development out of the phase of repose.

If, now that repose is ending, we carry our calm confidence on into activity, we can expect the support of others.

As we become less aware of what our intuitive feelings are doing we are more likely to be unaware when there is change, when something new arises, so we are more likely to carry on with old feelings when they have lost their vitality.

This applies to the feelings, but physical illness often accompanies our identifying with stale feelings over a long period.

When we lose interest in a transition while it is happening to us we lose touch with the flow and become confused.

The transition is in us, it happens despite the confusion of identity because identity is not its cause but is what is being affected. As the transition completes itself we see more clearly again.

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.