When the life force is actively changing we can take part in this. We find it easier to take part in activity, which we see as progress, than in the inactive phase where we tend to create activity by planning.

Our prince of equal rank is the unexpressed half of ourself. When the life force is active there is no barrier to conscious expression of the inner self so it is favourable to go forward with this for its full cycle (the ten days).

To feel less in this tao is to misunderstand, and to act on such misunderstanding courts disaster. When we do not feel the present we look to the future to seek a direction; we avoid feeling, but feeling is the essence of our present situation. We have arrived, we are here now and need no direction.

A star is the guiding light of navigators, so here we are trying to navigate, mistaking the sun, the abundance, for a direction. Going forward, which is following the mood of looking forward, is a mistrust of the life force, an aversion to feeling the present.

The outer state which we are now taking to be a centre of interest is distracting us from feeling; we are asking where the abundance is when it is there inside. This line deals with our outer identity so here we are projecting the feeling of the tao to our outer reality; it will find a response, a reflection of the tao.

We are still not seeing the tao for what it is and we still look for a direction, mistaking the sun that warms for a guiding star to some future event. Here we face the outer world as our reality and it becomes our ruler; its appearances are a reflection of our point of view, we see them through the filters of our choice. Our good fortune is being able to move (change) by accepting the tranquil (line 3, outer, as a substitute for line 1, inner).

Our inner being does not accept the abundance of feeling so it is inhibited from flowing in the next cycle of our being.

The abundance stays inside so he cannot share it outside his person. Until we change (the three years is a cycle of change) we can find no one to share with. We need to learn to allow the abundance within to flow outwards; this follows its inner acceptance.

Line 6 being yin, we are following this emerging life force as it becomes more active.

Now there is energy where there was none, but this needs to be used in following (correct continuance). To follow our circumstances we need to go out to them, to follow with them (the associates).

To follow the life force we need to feel it. Here we are feeling it less and we lack experience of it.

The boy is youth seeking identification and self-experience while the mature man does not need this. That we need it now shows that an inexperienced aspect is active in us and we should allow this experience while witnessing it with our mature aspect if we can. To follow it without witnessing becomes an indulgence.

When outer activity decreases in the tao of following, we do not follow what is on the outside, seeking experience, but follow what is inner, accumulated experience.

What he needs is the wisdom to follow, not to seek experience.

Here identity is following outer activity and when we do this we do it for purposes, to obtain something we have identified.

Having purposes in the world is to get it to follow us, which is narrowing (evil), but if we constantly follow our circumstances as we see them we learn about the narrowness, and this is no error.

Intuition follows (feels) the emerging life force which is inactive here, so we are turning our following to the inner. As the inner is quiet we find ourselves remarkably close to being in the tao—following quite naturally by being part of it—where this feeling becomes very real.

Our inner being does not accept following. It may be his followers he does not accept or his own following of the tao.

Holding sincerely to changing circumstances as though bound fast to them, identification (the king) sacrifices itself in the mature state (the evening is the day matured, the mountain is the wide view of maturity). Whether followers or following is the subject here, identification as a mode of being is given up as a mature view is taken. Identification is not following but a form of owning.

The stress in this tao is created by the force of the life energy from the inner acting upon rigid form in our lives (in ourselves). Here the activity is lessened and the stress limited.

This is protection by the inner being, rushes are put under something to soften the contact, they are white because there is no selection in this action (white light is all-coloured light).

Here the rigidity itself is loosening, we are starting to feel the life force again and this is the beginning of new feeling.

The old finds a way to flow again, and it was the lack of flow that caused the excess of pressure.

In this tao identity has excessively structured duality; to act out from this projects the stress into our circumstances.

The ridgepole giving way is like our giving out the stress from within us, we give way to it and the consequences to our environment are unfortunate.

What we are accepting here in this moving line is the inactivity of our outer world, so there is less stress because we are not struggling with our rigidity. This does not change the rigidity but makes it more manageable and may mask the basic problem.

Reliance on masking the stresses we have would be a weak support.

Becoming aware of intuitive feeling that is inactive is to be more aware but not to have more feeling.

This is widening awareness, opening up, flowering; then old feeling (from memory) comes to thought, to consciousness. These do not change things, the flowering does not change the tree and the old woman cannot have children, in other words there is no new growth.

Here we give up the struggle and become unaware of the activity pushing us towards change. When we become unaware of forces they overtake us.

To give way to the flow is no error, only uncomfortable; it overcomes the rigidity and so changes us.