At this first sign of activity in this restricting tao, we should not move, the emerging energy that is available will turn out to be too small; so we need to return to the tao of accommodating ourselves to it and thus we learn how to manage this situation.

This may seem to be a setback or error just as we thought we were free to be active, but this is the separate view of identity and not wide enough to take in the situation.

When we create outer activity that the tao (our circumstances) will not support, this makes a stress in our situation. We are attempting to drive our vehicle but there is no driving power.

The spokes of a wheel join the inner and the outer, the hub and the rim. The chariot is separated from the wheel, the rim is separated from its hub, the man is separated from his wife. The inner is separated from the outer here because we identify outwards without awareness that our activity is not supported by the life energies.

If we do not accept the stillness of our outer world (line 3) we itch for activity and lose confidence in following the tao.

Confidence in the inner energies, in the tao. Blood is the life flow and if we have confidence we do not lose this energy needlessly and our fear of not having enough disappears. To a part of ourselves, we may seem to be doing too little, so this is answered by the addition of “no error”.

In this tao intuition is quiet; by accepting this quietness of feeling we also feel the quietness of acceptance. Quiet feeling is open to its environment in a way that active feeling can never be because it already has direction, so our acceptance of what is small in importance to us makes us at one with our situation.

“Bind” is used here not in the sense of restricting but of making a very close relationship. Our neighbours are the circumstances we find ourselves amongst.

When we accept the lightly manifest energy of this tao it is almost to accept the non-manifest as real. This has dangers to our manifest identity which still has its active cycle to run. We should witness without entanglement.

The essence of virtue is that the whole is not led astray by the part. Here the part rests in the whole which is an increase of virtue. For the part to persist in its separate activity, whether of feeling or of distinguishing, will diminish the virtue and we will miss the peak of restfulness (the moon is nearly full); so we do not pursue our situation but simply rest in it.

Activity from within is the essence and harmony in relationship, it comes from the shared reality and so is not in contest. Here it is activity that is shared and so helps to develop relationship.

Enclosure separates the unit from the “other”, it creates the unit. The search for “the other” is satisfied so regret disappears in the relationship of complementary parts.

We are not looking for new feeling from the life force, not making feeling out of it but attending to daily matters.

If intuitive feeling is active it is interpreting the life force to guide the growth of identity but here identity has all it requires within it (within the family) and attending to this brings the good fortune.

Forming the whole, whether in family or personal self, requires activity to be within an enclosed structure. Here the activity tends to go outside.

Confrontation comes when partners in relationship strengthen their separate role and relate outside. Only the separate can relate yet relating brings separate parts together, so confrontation is a basic need in relating; if, however, feeling does not take this fact seriously the structure of relationship is no longer enclosed and for the “family” this causes regret.

Here we are becoming less concerned with a lack of outer activity, we are not looking for nourishment there because it already exists inside. This is to be centred.

The enrichment is from turning inwards so it is not about external wealth but the flow of internal relationships in feeling.

Our intuitive feeling attracts our attention. There is a looking around for new identification which is threatening to the family.

The king rules and holds the kingdom together, so here the worry of independent parts breaking up the unit of interrelationship is unfounded.

The life force emerging into relationship (line 1) is yang, which is to say undefined energy, and here we are trusting in this, basing our being upon it. We trust the bonds which make the parts whole without questioning how or why, which lays the foundation for sound sharing of outer experience and makes it possible to share within ourself. It is necessary for sharing parts to recognize their common root—their part in it.

Sincerity being within the family it grows an identity, we identify within it, and this is like a king because it rules the way we are; when the parts identify in the whole (in this case the family) they no longer need to be stating their separateness and this is the good fortune at the end of the formation of the family.

Here the source is changing towards active manifestation; if we wait peacefully it will reach the outside in time. It is the source that carries our activities.

Regret disappears because activity (the horse which carries identity) returns of its own accord. The evil company is the narrow frame of mind which demands that it gets what it wants, and now, but we do not tangle with that, we let the tao unfold.

When we feel the life force in this tao we feel opposition, the narrowness of a single-minded point of view. To become aware of such a situation within ourselves is not a mistake, but it is uncomfortable.

We come to realize something quite suddenly and cannot escape from it, there is nowhere to go (our lord is the one we must follow). We meet him coming the other way but it is good to see truth when, or particularly when, it is going the opposite way to the one we are facing.

Our present outer activity comes to the end of its energy and our attempts to proceed appear to be opposed.

The good end comes because we give up futile effort and allow the tao. The trouble comes because we were insufficiently aware.

Here we accept the outer world as our way of being. Participation is symbiotic relationship instead of opposition and this is no error; it does carry the danger of forgetting the tao and entering a narrow reality.

Here is a very inner act but it is occurring in our conscious identity. Our interest in the silence of intuitive feeling has been to enliven it, not to accept it, because no other activity was available. Now we cease this and so trust the life force even though it is not doing what identity wanted—it is a change in mind, a change of mind.

The one with whom he relates innerly is the “companion” (see section 1, page 2) but in outer life this may work through others. When the outer identity and the inner companion are not separated there is certainty and no question of error.

In this tao the emerging life force is unchanging (line 1 is yang) and we have felt opposed to this. We now see things differently.

The pig is nourishment but obscured by mud (confusion); the waggon-load of phantoms are frightening appearances. By ceasing to oppose we become unopposed, for the opposition in this tao is a misunderstanding of our situation which causes us to fear it.