Our intuitive feeling of the life force diminishes while we are attached to progress outside in the world. In this tao outer activity is stilled (in trigram Kên) so looking for activity here is disappointing.

The grandmother symbolizes an old generation of feeling, past feeling, and past feeling coming into the present is emotion; so as we feel less of our present circumstances, past feelings find their release; they needed release so this is a blessing.

The progress of being in the flow is towards balancing the inner and the outer; if we keep returning to our outer reality for a sense of realness we repeat habit tracks.

The rodents have typically quick, darting movements, running for cover, and here it is as though we were using the outer reality as safe cover. We feel unsafe when we cannot distinguish and identify our circumstances but the greater danger lies in our being trapped in distinguished reality as the only way of being that we can recognize.

Here is the very beginning of change towards activity, not yet defined into any form and still hidden by existing structure that it will eventually replace. If we recognize it there is relief that here at last is change coming, but it is just the first sign and not yet time for action.

All contained in two words. Yellow is the great activity we feel for, long for, and wish to bring about; oxhide is the container of great strength (the ox). This is our situation in a nutshell, we must contain this great urge to act prematurely.

This is a rejection of the structure that holds us and a rejection of being confined by inactivity. We extract our feelings from the lassitude of having no energy of flow, undoing our links with present structure and so making it into past structure. As with all our manifestation, revolution starts with feeling.

The feeling must be made our own, it must be allowed to complete itself before the next stage of manifesting externally. When we proceed like this in tune with the way the life force manifests we have “success” for we are one with the life energy.

If when in a state of transition we open up outer activity too soon we bring out the old way of doing things and put off the change. Outer activity should develop from change within which leads it, then it is in perfect order.

Movement before we have thoroughly changed our old mode of being and thinking (this change is the three discussions) is unfortunate because we would be drawing on the same forces we have used before and are so tired of; only when a new way is firmly in our consciousness is it time to act outside in the world.

The outer reality that we are accepting here in this line is inactive. Revolution is not basically an external phenomenon, what happens outside is a symptom of what has happened inside; realizing this we are in the right position for revolution, it comes because it already exists, not because we make it.

Regret disappears because we now realize that revolution has its own force, comes inevitably from within, and this leads to the change in governing our actions, which used to be for the sake of the outside, the symptom, but now is given up to the tao. In the innermost interpretation this change is the revolution we are talking about.

Accepting the feeling of the tao that the old is spent enables the new to emerge, it comes out naturally and we act instinctively, which is of the whole nature.

Changing like a tiger is to change with the natural power of this great cat; he does not doubt or falter but springs instinctively.

Revolution completes itself, so to go on revolting is to overturn what we have just created. We no longer need aggressive attitudes which have served their purpose.
The division of reality into rules to live by created the structure; seeing through the structure healed the divisions; if we remain divisive we shall find ourselves imprisoned by rules once more.

We have a phrase “can the leopard change its spots?” This shows an unchanging character attributed to this cat. The wide seeing (superior) man does not change his mode of being but accepts the new, but the narrow mode that chooses and identifies has now to change attitude (its face).

When the life force is inactive less activity is possible, especially when we are in the tao of obstruction.

Remaining involves being still, being alert, being aware; more being, less doing.

The natural reaction of feeling to troubled times is to become less sensitive; it is an instinctive move to balance sensitivity with aggravating circumstance.

The minister supplies the king with advice and information, as feeling does for identifying. Feeling is suffering under the stress of our circumstances but this is not a fault in the way we feel.

Here we act out to overcome our frustration although there is no path there; our objectives cannot be reached so we will then give up the attempt.

The unflowing state of outer action appears to us to be an obstruction. By becoming less involved in this we can be more aware of what is actually going on around us.

Connecting things together is a state of awareness, not of outer activity; here we try to understand our situation instead of battling against it.

The obstruction is so great that we turn to our intuitive feeling, which we have been ignoring.

Feeling our circumstances helps as a friend would, be relating innerly. Our ignorance of this feeling was part of the obstruction so this improves matters.

The obstruction in this tao is about our not being able to be still nor to act. Here our inner being becomes still, which is helpful.

Remaining is also keeping still and to see the great man is to see widely, not narrowing our view by choice; this is the good fortune.