Our inner being (line 6) does not accept stillness of the life force and we strike out on our own. This individual activity is superficial to the great tao but it is by such action that separate identity exists and learns about its reality.

Here we direct our caring to finding our own way.

This tao is full of care for the outside world so increasing our outer activity can be rewarding if it is done with sincerity and respect for this reality.

Soft, undemanding, attending to every little detail and adorning it like dew. Perseverance in this assists everything that is there and keeps our acquisitive aspect out of the activity.

We take our identification away from the outer when we find it unsatisfactory. Here the outer world is inactive and this deprives us of identifications.

The silence of the outer world in this tao is not a robber of our identifications as we had thought but an invitation to the recognition of the wholeness of the outer and inner together. White light is the mix of all coloured light and wings are used together; being carried (the horse) by taking both. Only when our identifications are in abeyance can we notice this.

The feeling of the tao, the love of small outer reality, is now being ignored.

The caring for the gardens and hills is there (in our intuitive feeling) but what we make of it (our roll of silk) is meagre; this limits our participation but the feeling is active (line 2) so there will be joyful participation nevertheless.

In this tao we are fully accepting the condition of the life force so this moving line is the natural flow of a cycle of which we are a part. It becomes more active here and as we follow it we become more active also.

Our activity follows the phase of the life force in the same image as the earth comes up with the grass—being so one with it. Following our circumstances willingly is always good fortune.

Feeling the peace of the life force brings us to peace with ourselves; when at peace we have enough space to feel the unpeacefulness of others and may be tempted to withdraw with our peaceful feelings to guard them from the stresses around us. Feeling, however, exists only in relationship with something so this protection is counter-productive. Our feeling of peace should remain in contact, should be like a peaceful lake in the middle of a teeming forest.

It requires great fortitude to remain in peace amongst narrow attitudes, to achieve without knowing how (for if we know how, we have projected our own narrow attitudes), to stay in relationship when it threatens our peace, and so neither leave nor become entangled.

All the cycles of our experience have active and inactive phases; we have more difficulty in feeling at peace while being active. This dynamic peace is about harmony, like an orchestra, requiring full acceptance of the whole.

To be able to remain at peace through all the phases of the cycle of experience requires persistence, but this success is a great blessing.

Our involvement in outer peace is to accept it and also to some extent to be busy about it with our identity. Here we are no longer so concerned with this.

Our wealth is our accumulation, which we value; in an inner interpretation this is our personal status in whatever terms it has grown. It is sometimes difficult to give up our specialness and be just like our neighbours and difficult to give up our individual difference and trust in circumstances. Fluttering, or instability, is some unsureness as our inner wish (sincerity) is implemented, but it is an inner wish and not fear of consequences.

Because identity is activity-seeking, our interest in the peacefulness of intuitive feeling in this tao is a mixture of letting it be and wishing it to be what it is not. Here we drop this interest and free ourselves of the dilemma.

This symbolism is about feeling, the female mode we have responsibility for. The king (our identifying process) has paternal feeling for his marriageable daughter, she represents feeling we are concerned about but not attaching ourselves to, we are giving it away. The good fortune is resulting freedom.

This tao is at peace because of its balance (the silence of the lower half is balanced by the acceptance of the upper half). Here in this moving line our inner being rejects the silence and the balance is upset. There is nothing to do about it other than experience what we are doing and thereby strengthen the links between our inner and outer being.

Balance is the maintenance of a separation like the height of a wall and the moat, when balance is lost, the opposites come together. Nothing can be done but experience this.

When beset with polarity we are in stress, choosing yet unable to make a choice and changing our choice even before putting it into effect. Here in this line the life force becomes quiet and this gives choice a rest.

It is the life flow emerging more quietly and lessening the stress, it is not our doing and cannot possibly be an error, but when beset by choice we are always overconscious of error.

Greater activity of our intuitive feeling enables us to find direction in the life force.

Yellow is an active colour (almost in the middle of our visible spectrum), applied to an arrow which indicates a chosen direction—we have chosen an active direction; this direction is between extremes, being given as “one” which is the whole or middle way of unchoosing. This direction ends the vacillation of choice which deprived us of identifying, in the same way a fox deprives man of his nourishment (three foxes because continual change of choice was the problem).

To obtain freedom of flow identity needs to act out without identifying itself in the movement. Here in the line we seem to be confused about this and expect the life force to carry us out of stress without our taking part at all.

We want to be carried yet we do not want to let go; not allowing activity is still controlling it.

To become involved in outer activity is to make it our own; this gives entanglement, not deliverance. Only when we take ourselves out of the equation do we see that it balances.

The toes lead our steps and our steps are our personal way. The friend with trust is the life flow itself; willful activity causes the flow of circumstances to appear untrustworthy.

We are no longer trying to discern the life force and so in a tao of release we allow it to be what it will.

We cannot be released by following something, for we are attached to what we follow. It is necessary to be alone and open to be free; separating from attachment enables us to be free.

Here identity chooses not to choose, which is release as the stress was in the choice.

The hawk sits on a high wall choosing what he will catch. High up is symbolically the head and a wall is a boundary and barrier, so we have been choosing from our position of defining which confines the choice; here the prince (identity) takes a direction (shoots an arrow) which kills the chooser.