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.

Intuitive feeling is inactive in this tao. To become involved in this inactivity, whether it be to identify with it or to question it, stops the flow of the tao. It is always true that even to observe we stop the flow.

The existential moment is always fresh; the happenings in it then disintegrate, as they have to as it is a flow of change, so if we attach ourselves to these happenings we cannot have joy in the existential moment.

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.

We witness our life energy as being inactive and this inactivity is rather irksome to us, so at first our witnessing is not very fulfilling; we need to have confidence however because not only will our energy become active as the cycle moves but we will also find that witnessing the silence is something great in itself.

The good fortune that appears as a bonus is our realization of stillness; this happens when we have enough confidence in our inner being existing like a bowl that is full without overspilling into outer projections.

Our witnessing is about not acting on feelings, just letting them be there, and here feeling becomes less when it is not stimulated by interest.

The action of the life force in this lower half of the hexagram is from inner to outer, which is the process of distinguishing or manifesting; the normal channel of this flow is feeling followed by distinguishing the outer consequences. As we are forgoing these consequences we concentrate on their inner source, and even when this is inactive we need to continue to witness it, for witnessing is to see what exists without choosing to have or reject.

Here we stop outer activity in order to witness, and see through the distinguishing mind which stops experiencing in order to look. By stopping what we witness, we do not witness with our whole self and so we form a point of view, which is different from witnessing. Witnessing allows everything to be witnessed without consequence so we do not need a point of view.

Evil is the outcome of narrow awareness always, so here we are joining things together in a narrow way to make unity; externally we will join with people who do the same. It is not necessary to stop activity in order to witness the silence, which is inner, so we are looking in the wrong place.

We witness by being less involved in the outer world; if this is done without changing the activity, it brings unity to it—it is seen as a whole.

Continuing to follow the tao brings the good fortune of learning to join without manipulating. As long as we are trying to make something in our outer world “better” we cannot join it—we can observe it but not witness it.

This opening ourselves to intuitive feeling is the only moving line that also permits the freedom of witnessing, all the others are traps of the mind that are _doing_ witnessing. In feeling, we flow with activity and this shows that witnessing is not an observation of reality but a unity with it.

The king is the ruler, and our ruler is the identifying process. The process of identifying captures all the ways we try to witness by _doing_, but not this one which requires _no doing_, no trapping of the life force. The act of flowing without _doing_ requires that we take no precautions, so the citizens need no warning.

If we do not witness, there is no realization that although we are separate, we can experience whole. Witnessing is the first learning experience of this.

No head symbolizes no co-ordinating function between our inner being and the outer world; creating unity, or witnessing, is the act of seeing that these are one by dropping our habit of having identity as a separate judge of reality. The misfortune is that we miss unity with a greater reality by keeping our own separate one.

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.