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.

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).

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.

Here the silence of identity (lines 4, 5, and 6 are yang) ignores the activity of the life force and it ceases to have influence.

The brake is applied; there is nothing we can do about it but follow our circumstances. Any attempt to get out of our circumstances will prove unfortunate so we need simply to experience where we are. A lean pig is an underfed pig and when we are under-stimulated we “leap about” to cause activity.

Feeling is our link between the undefined inner and manifest outer; here in this line new activity of feeling is occurring although identity is taking no notice.

Our present identifications (the guests) are not noticing the nourishment available, but this cannot be error, it is just circumstance.

In this tao we do not have a true picture of our circumstances and in this line we act out in circumstances of which we are ignorant.

If our increased involvement is with a sense of outer peace all is well, but this is likely to be a search for outer activity and if it is we will search and find none.

The tank which has or has not fish in it is our personal inner being and the fish are our personal identifications in this. Here there are no fish, the process of identifying is inactive in this tao, so if we expect something we are disappointed.

Our intuition about our circumstances as shown by line 2 is inactive; by accepting this lack of interpretive feeling, we allow life to happen to us.

The melons, the gourd family of fruits, have a multitude of seeds in the fruit casing, many possibilities. These possibilities are hidden within the fruit, the fruit is hidden in the leaves, it appears that nothing is there; then suddenly from this nothing (from heaven) there is a happening. This describes how life is when we do not anticipate it.

By accepting the energy of this tao which flows through emotional channels there is a forcing of their recognition.

The way emotion forces its way into recognition is often uncomfortable and causes regret, but it is necessary for it to be expressed so this is not an error.