Having a less active feeling about the emerging life force narrows what we can see of it; in this tao it is the best that feeling can do.

The door crack is the narrowing of our viewpoint by the lessening of feeling, symbolically female and hence the woman. Open feeling is at a disadvantage when identity is withdrawn from it (line 5) and especially in this tao of stillness and review.

Less outer activity tends to balance our outer-inner position and so is in keeping with the tao. By acting out less, we see more of what is going on around us.

This is an outer line and we vary our action according to changes in outer circumstances rather than allowing ourselves to be carried by the momentum of our involvements.

We, identity, are less involved in our active outer world and by acting out in a less entangled way we have a wider view.

The king is the identifying process which rules our conscious world, here we contemplate being in this identified world in a new way, not as one identified, who would be a subject of the king, but as a guest, a visitor. The advantage is that we remain centred, not becoming entangled in identifications.

As the top line of the hexagram is accepting this line, it is not we who see the life force as becoming active, it is itself returning to an active phase already and we do not have difficulty in making things anew.

Life force activity returns from a short journey, a short time away; there was not a great trough of inactivity to cause us regret and our normal urge to activity is in keeping with the tao, which brings harmony to our actions and is the great good fortune.

When we do not interpret the life force in feeling we are not separated from it by our selection; this is in keeping with the free flow we are in.

We react to the tao without fuss or stress. Whenever we can be one with the tao we are blessed with good fortune.

In this situation of finishing off a cycle of activity it is necessary to completely finish or there are remainders, karma is made which will still need expression; these retained forms are habit.

The cycles come and go and if we are slaves to our habits we repeat ourselves; this is the danger. No blame because in habit we cannot see ourselves.

Here we project ourselves less into outer activity in a tao which is the end part of a cycle of the life force; this has the effect of centring us, making us more one in ourselves.

By choosing the middle way, not identifying in the outer nor the inner, the multitude we are becomes a whole, returning alone is returning as one.

At the turning point where old activity of the life force is spent and new is about to arrive we remove our involvement from the old, now silent and gone. This is in preparation for a new cycle.

The nobleness of this return is symbolic of the withdrawal of self interest, of priority to the way we are feeling, allowing it to die away with a readiness to take on something new. As this opens out into new activity in the coming cycle there is no regret.

If we become less involved in the emerging tao when it is in an inactive phase we are likely to miss the next emergence of activity and be out of phase with it.

It is self-evident that if we do not recognize that we are at a turning point of the cycle and press on, we shall miss the changes that are taking place and all our responses will be inappropriate. We will be ruled by desire patterns of our already formed identity, so disaster is stated for the ruler (the identifying process is the ruler of identity). If the turning point of the cycle is completely ignored nothing can be done about it until the next turning point, a complete cycle away and symbolized by ten, the whole, and year, the cycle.

Because our outer identifications are not being accepted by our inner self, the source, the emerging life force, withers away.

The bed is where we enter the great unknown and sleep. Here the leg of the bed breaks, which is its connection with the rest of reality. Our identifications, our conscious interests, are somehow at variance with the way or out of tune with our circumstances, too narrowly based.

Here we become separate from the flow by ceasing to feel it. Feeling is our meeting with the flow so if we lose feeling in this tao we do not identify in the whole but only in the outer part.

Here it is the bed frame, its structure, that comes apart. Our feeling of the life force is the base construction of our world reality; without a feeling of manifesting whole reality, our personal reality becomes isolated fragments. This feeling of whole reality we are lacking is the continuance in the way of the great tao.

By decreasing outer activity we become more in tune with our inner being which has rejected our identifications out in the world.

All our identifications are out there in the world, and here we discard them. In this way we separate ourselves from the factors that divided us.

The most obvious danger in this tao about how we identify is our becoming too externalized and here we seem to realize this and cut off our involvement outside. As our being is at present concentrated in identifying, however, this now slips into identifying the boundary of the inner and outer self.

The surface of the bed is the layer or skin between the outer reality—where we (identity) lie—and the inner; if consciousness penetrates this boundary it damages the function of identity in manifestation.

In this tao our identifying leads us astray and our intuitive feeling which is the basis of our identifying is rejected by our inner being. Here our identity gives up following the feeling, seeing it as being in error.

Fish are often used to symbolize our identifications (which nourish identity) in the uncharted waters of the whole reality. Here is a string of fishes, on a common thread and the fish are caught, so our identifications threaded together are captured. A court is where the ruler is ruling, and the ruler of identity is the identifying process, so here this act of catching identifications brings favour and advantage in every way.

Here is a change in the separation depicted by the tao. The inner self witnesses and we have a possibility of realizing the tao, the experience of our self as separate from any identification.

To see whole we have to leave what we were doing, our identifications, however incomplete they seem to be; this ripe fruit could be eaten but we leave it. Wide-seeing superior man is carried in this, and allowing ourselves to be carried in our circumstances we find that there is more order in our lives, not less; if we do not grasp at life our inner needs take care of themselves. The inferior or narrow reality of chosen identifications has no place to be after this realization, he is not needed.