When we are fully accepting our situation this acceptance remains even when there is no activity; identity is naturally activity-seeking so accepting inactivity involves a faith that activity will return.

The ignoring of activity shown by lines 4, 5, and 6 results in silence; so the manifesting life force seems to disappear.

The activity of the life force is attached to our ability to react to it, or so it seems to our experience, so we need to keep going about our business. We have no way to directly influence the karma of our inner being; our ignoring needs to be as it is and will then change.

In line 2 we interpret the life force in feeling, and in this tao of ignorance of the life force, we easily lose our ability to interpret it. In this moving line this happens and our narrower desiring mode of being is favoured by it; we feel that reality needs to be made what we desire (better) and we work for this, but this means that in this tao of experiencing our separation from the flow of the tao, we replace this experience with our desire and striving.

Our wide-seeing (superior) aspect can see that experiences such as this which distress our identified aspect are necessary and also wholesome.

In this situation where we are not aware of the energy flowing from inner to outer we cease to act; this shows that we do not take account of activities outside our immediate awareness and we take the standstill as being our own responsibility—this in turn makes us feel blame for what is happening.

Blaming ourselves is a point of view we have adopted; blaming is not accepting.

Here identity opens itself to what is going on around it in the outside world and we become aware of the effects of our involvement there. We see that we act even when we are not aware, acting out of our greater self, and that we can simply follow this with our conscious identity.

In an inner interpretation the companions here are our separate parts of identity. The wider our view of reality becomes, the more our various aspects can take part and become a whole.

Here we become aware of our intuitive feelings, and as these are active (line 2) we become aware of the activity of the life force. The characteristic of this tao is our lack of flow due to a lack of awareness, so this move towards feeling opens the identity to possibilities of flow once more.

The danger is of taking the flow to be our own and so still not opening ourselves to wider reality. The image of mulberry shoots probably arises out of the habit of mulberry bark to form sprouting burrs which take the strength from the tree; these were then bound tightly to contain them. In the same way, we need to strongly contain the urge to define and take possession of our feelings now or we will remain as separate as ever.

As our being becomes one with the active emerging life force (line 1) the cycle is completed and we flow once again, released from our isolate position of unawareness.

A change to greater activity of the life force cannot be fully used in this tao where we are without a feeling of it and not identifying in outer action.

She marries but not fully, he can walk but not fully; it is better to have this partial movement than none, it is better to participate in what is on offer than to live in our images of what ought to be on offer.

As the emerging life force is tending to become active in this tao (the trigram Tui) and everything is slow in our outer world, it is natural for our feelings towards activity to turn to this line which feels the life force. Feeling seeks the “other”, something to feel, but in these circumstances there is nothing available so we can only feel our own responses.

Feeling “looks” both inwards and outwards, but here vision is only on offer inwards so continuing in this is the way to proceed.

We do not properly take part in the outer activity of this tao; we long to share but we cannot (sometimes dare not) give ourselves up to it. When the activity decreases we are able to take some part in it, an entrance into a world we wish to share.

A servant does not participate, a concubine does; a servant has separate quarters, a concubine co-inhabits. Here we become a participator, we enter the world of others and our energies have some outlet.

In this moving line we are involved, we are interested or even dedicated to becoming involved; but this tao is a result of a long time of denial of outer flow and of acceptance of inner inactivity, so becoming interested in feelings of flow does not cause a torrent of activity, it prepares for movement.

In this tao we have been accepting that feeling is inactive; here we no longer accept this and so create a mind-feeling, a feeling stimulated by mind rather than the life force.

Our feeling is, in this symbol, the serving maid of our identifying, supplying the experience that is then identified, and this moving line 5 is about what identity does with feeling, how it dresses it up. The emperor is the ruler and our ruler in identity is the identifying process; this dresses up the experience in a way that is less beautiful than its original natural self. But the moon is nearly full, the growth of the feeling influence is waxing and about to reach its full radiance, so this opening to feeling will allow natural feeling to show itself again and this is good fortune.

Here we cease to accept the life force as it emerges into manifestation and act as though we could create activity; but the life force is not active so our actions become gestures only.

In both these images the action of the person is empty, nothing in the basket and no blood in the sheep. Whether we feel (the woman) or try to make identifying nourishment for identity (the man) there is nothing there and no direction we take, no action we make, will produce the result we desire at present. It is something to learn that we are not the creators.