As the life force emerges it is met with the acceptance of our inner being (line 6) so there is a harmonious approach.

Continuance in the tao requires that it is accepted, that our always changing circumstances are accepted.

When our feelings follow the life force and when identity accepts the feelings (line 5 is yin here) we have an open response to our circumstances which is entirely flexible.

Our attitudes to our circumstances are built upon the intuitive feelings of this line, so when the feeling is one with the circumstances all approach together.

The difficulties of this tao concern our tendency to identify with a fixed mode of being. Here in this line we no longer have this difficulty and can fully approach the next, changed, experienced.

An approach that fully gives up the old cycle of an experience is generous and flows readily. Reality only stops flowing when we get involved in its structure.

The first sign of inner movement is not the time to make outer action. We should not be too eager or we shall not have the support of the life force and whatever we do will be superficial and unsatisfactory.

Activity is identity’s chosen role; here we feel the inactivity of the life force and fear for our ability to act.

In the darkness (activity is the “light” of consciousness) there are calls for light, for activity to avert extinction of our ability to identify, but we are armed with the light of the tao—the movement will come when it comes, we need not fear to miss but we will stay alert, that is how we are armed.

Here we are not peaceful enough to withstand the anticipation of the tao and we create outer activity which will divert the life flow.

The cheekbones enable us to read determination in another’s face; here there is this power of self-will which is misfortunate in this context because no amount of it can be effective and it produces stress with no flow for its relief. The wide-seeing superior man is just going about his business, not trying to push things, and this is correct in our present circumstances.

Here we are involving our identity in outer inactivity, which is to say we are worried about it and consider it a problem to be solved; this is an impatience for activity and is not supported by the life force.

The muscles of the thigh carry us forward, and here there is no support from the life force if we go forward. If we were following the life force we would not have this problem.

Our intuitive state is inactive (line 2) so here we become aware of this lack of feeling. This has dangers in this tao because unless we can persevere with quiet feeling, our interest will arouse desire for active feeling; if we create activity with desire we will miss the next movement of circumstances.

The middle way is neither identified outside nor inside, it is non-identified, clinging to the real or wholeness or earth. Staying with what exists, not searching, is the advice contained here.

This whole tao is a watching for potential to be manifest and this sixth line is the watcher of the emerging life force; if we cease to be alert it will catch us by surprise and we will be out of step with it.

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.