Here we become free of involvement in difficulty by a re-awakening of our intuitive feeling about our circumstances instead of trying to sort it out with our conflicting ideas.

Resolving a conflict of ideas is not the only way of dealing with it, although when we are in conflict it may seem so. We can simply return to our observing centre and cease to project any idea on what we experience. Kin are those who are related, and within our personal self the related parts which were in conflict do not blame each other, instead they change their way entirely (symbolized by the number 3 for change and hundred for the entirety).

Not taking sides in a conflict is sometimes quite difficult. Initially it is a hard course because participants within us wish to join in, but eventually it is rewarding as we understand more widely.

The middle way is the ancient virtue; it attains its ends because conflict is always temporary and fluctuating. If we are ruled by some identification (in service of a king) it is better not to further it now.

Here we are accepting a world active in conflict. As we accept it, we do not fight to resolve it.

Here we can see the conflict from outside and so do not take sides. We see that the argument is fruitless.

In this tao our feeling is closed to the “other” so conflict arises; here we recognize this closed feeling and see it as causing the conflict or as an important element in it.

There can only be conflict when views are narrow—when they are wide they overlap.

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.

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.

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.

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.