Here we have our activity totally out in the world (lines 3 and 4) and our inner reality appears as potential outer reality. This is the simple state of outward-facing growing identity, it is so confident of the inner base of its reality that it becomes unaware of it. This simple state of identity has not the sophistication to doubt itself so that it has great certainty and with this it accomplishes growth. With this confidence comes the common name of the hexagram which is “inner truth”.
With the emerging energy in the image of hopeful certainty (Tui) and a great surge of outer activity (Chên) structure is made in our inner being (Sun) through the stillness of identity (Kên).
The only difference between this and the last hexagram (60, limitation) is that the top line is now yang; so the unmoving inner being pictured there (K’an) is changed to one of inner maturity or the absorption of the energy of the tao making structure (Sun).
The tao illustrates the breathing out of the life force into the world and its return to the inner without any doubt or hesitation.
The Chinese Oracle
Both pigs and fishes; two kinds of nourishment, one that we plan to achieve and one that we catch “if we are lucky”, and when we are acting out in the world with confidence, in the inner we combine these or take them both in as nourishment. So we do not rely entirely upon providence and we do not rely entirely on our plans, we take both, and if we do not see ourselves as separate they become one.
It is this making of duality into one that is the change in ourselves which is crossing the great water and the reward of continuing in this tao. Because there is confidence in the inner this is possible.
Line 1 goes yinlife force shows more change
The natural flow of the life force starts innerly with change that we cannot distinguish consciously, then we have awareness of it as feeling before it manifests outwardly. In this line there is inner activity soon to be distinguished and this is part of the harmonious manifestation of the tao, nature’s manifestation, not identity’s.
This line has very varied translations of which this appears to be the root meaning. There is worry when we think we are responsible for something that we cannot influence.
Line 2 goes yinintuitive feeling more active
Feeling is our first and least specific awareness of the life force; in this tao our intuitive feeling is in the emerging pattern of Tui, the lake that has not yet quite overflowed to water the land, and in one of the most evocative of the Chinese images this is seen from the inner point of view, the life force offering to share with us.
Line 3 goes yangouter world changes less
The natural flow of this tao is halted if the giving out is withheld, the tao requires that we do not interfere with the life flow, we simply take part. When we do not take part there is some purpose, a desire to make something better or worse, and for these purposes we push reality this way and that.
The “other” that we meet creates polarity and the world of pendulum swinging from one pole to the other. When we do not remain centred but project our self into attitudes, this image symbolizes the experience we have.
Line 4 goes yangaccepting the outer state less
Here our interest in outer activity diminishes as our outward-looking phase comes to an end.
This tao is carried by the two yin lines 3 and 4, one of which now goes yang; it was a team of activity and acceptance. Now inner energies are nearing their most effective phase (the full moon) and the identity is drawn away from outer participation; it is a natural effect and so no error.
Line 5 goes yinmore awareness of intuition
Intuitive feeling is quiet in this tao as we quietly trust the life force, not separately feeling it. In this moving line we are involved in allowing the life force to carry us without distinguishing what we feel about it and so we become less separate (because line 2 is yang).
Line 6 goes yinour inner being accepts more
In this moving line the inner being accepts the experience of the tao into itself. This tao, however, is the experience of the way the whole flows of itself, which cannot be owned by any part of it.
The misfortune is that we take the whole to ourselves (which can only be a point of view of it) instead of giving ourselves up to it. We cannot reach whole by declaring ourselves, only by forgetting ourselves.