It is easier for us as identified beings to respond to the active phases of the life force, and this is especially true in this tao where our attention is on the inner being. Joy comes naturally at this time because there is activity outside for us to identify amongst.

The life force becomes active and so supports our acting outwards. The inner being (line 6) accepts the life force and so we are centred and complete innerly so we act out without doubt.

Feeling the potential of the life force brings just that bubbling joy that knows that the outer form will be appropriate, so we are in harmony with it. This is spontaneous and unidentified feeling so it does not interfere with the flow of the tao.

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.

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.

As the life force emerges it is met with the acceptance of our inner being (line 6) so there is a harmonious approach.

Continuance in the tao requires that it is accepted, that our always changing circumstances are accepted.

When our feelings follow the life force and when identity accepts the feelings (line 5 is yin here) we have an open response to our circumstances which is entirely flexible.

Our attitudes to our circumstances are built upon the intuitive feelings of this line, so when the feeling is one with the circumstances all approach together.

As this outer activity comes to its end we may be carried forward by the momentum of our investment in it and look around for more activity, but to approach something new we need continually to empty ourselves of the old.

If we always seek advantage we do not know how to deal with the aftermath of activity. We then need to question our attitude.

Being involved in existing outer activity would be the danger in this tao because this would perpetuate our existing directions of growth beyond their peak. Here in this line however we move our attention away from outer activity.

Perfect in the sense of complete, without doubt, and perfectly flexible.

We identify less with feelings of quietness and so prepare for something new.

The great ruler of identity is the way we continually distinguish our circumstances and so follow the tao without becoming captured by any particular stance or mode of being.

The difficulties of this tao concern our tendency to identify with a fixed mode of being. Here in this line we no longer have this difficulty and can fully approach the next, changed, experienced.

An approach that fully gives up the old cycle of an experience is generous and flows readily. Reality only stops flowing when we get involved in its structure.

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.