When there is no activity from the inner (whole) reality and we are wandering because we are, for now, ignoring the nature of the whole, our wanderings become random, our interest is in the illusion of movement and we do not find here the sense of realness we seek.

We can experience the illusion without being entangled, without believing it to be totally real. Nothing is totally real except the whole, and by its nature identity cannot experience this as part of the smallness. The misfortune is losing touch with the whole.

We are less in our feelings of wandering; wandering is not the important thing it was. Innerly wandering is searching for something outside ourselves that feels more satisfying, more nourishing; here we find that this is not the way, and this is itself a new direction for us.

He gains nourishment (the pheasant) and loses direction (the arrow). His direction was wandering, and exchanging this for nourishment in his present situation is the end of wandering and creates an established presence (office) and recognition (praise).

When our outer reality becomes unsatisfactory we wander. Here in this line we are accepting wandering as a way of being and this will not be fulfilling for very long because it is not just that we are in a bad place—all outer identification feels lacking.

The bird is a symbol of spirit or whole reality and its nest is where it raises its young; our being cannot raise more young (new experience) if we stay in outer identification; the new comes from the inner. At first, being out in defined reality seems clear and to be a solution, but nothing new comes and it becomes a repetition. When the inner is included in our sense of the real, new experience comes fresh each day, like the service of a cow—this we carelessly lose.

In this tao our inner being is not influenced (line 6 is yang) and our intuitive feeling is inactive (line 2 is yang) so we cannot be aware of the life force (this moving line 1) and it appears to dry up. We are being over-sensitive to the tao and we allow it to inhibit our impulse to experience; we should allow ourselves more curiosity and freedom; there is no advantage in being so cautious that we cannot move.

The opening of feeling in this tao means to become more sensitive to our immaturity in some respect; this makes for less errors of judgement, makes us more able to understand what is “other” to us, and by feeling our ignorance (this we have been ignoring) we become receptive to the experience we lack. By all this, we increase our dynamic experience of the tao.

The son, elemental male offspring representing newly growing idea, takes over from the woman, elemental female representing our being in the flow of feeling. If he is to be successful, he needs to take account of feelings which he may not understand too well. In this tao, idea is growing out of experience but in this line feeling is opening, so gentleness and understanding is required.

Our outer activity is necessary for learning the ways of our environment, so if our outer activity is lessening, what are we putting in its place? Perhaps we are thinking there is someone or something that will do it for us. In this tao about young growth, _doing_ is essential, and nobody can do it for us. It is our personal growth; if somebody else provides, we shall have missed learning how to provide for ourselves.

To marry is to be become one with. We should not become one with this feeling (girl) who needs someone to protect and provide for her—there is no development for us in this way.

Outer activity is dynamic in this tao and necessary to the movement of learning. Here we are taking our interest away from this because it is not being attractive (pleasurable). In a sense, we are not accepting that we need to experience what our circumstances have provided—we are not accepting our ignorance and so do not see the paramount need to learn.

We are bound by our ignorance when we are not aware of it.

In this tao our intuitive state is not active. Our identity is more free to experience its life if it does not worry about this at this time because it needs to face its experience outwardly. This line shows us free to experience as separate identity, which is what the tao asks for.

Here the inner being accepts, and this is “learning from experience”; it is also applying past experience to our learning. In this tao learning is by folly, which is by exploration and needs risk; we need to act without working out the consequences. By applying past experience to our present activity we perpetuate our errors.

Applying past experience interferes with our dynamic witnessing of the present. Only by witnessing as we act do we have a dynamic learning experience without the need for regretful afterthoughts and promises to do it better next time.

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.