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 ability to tap the life force depends on where we make our reality, where we sink our well; here it dries up, we have exhausted the possibilities of something yet we still expect life-giving energy from it, so it is time to sink a new well, to seek other sources of nourishment for our life.

Instead of water there is mud. The well is exhausted and no animals, no manifestation, is refreshed by it. The animals know by instinct, but our own intuitive feeling is inactive and ignored in this tao.

Feeling is a flow, and by feeling the life force more in this tao where it is difficult to manifest it we are defining by feeling, creating by feeling. This will create more of our own images and we will not reach the experience of the source which is the quite innocent and inconsequent experience the tao is offering.

Fish, our manifestations in the life force or water, are first defined by feeling; we are hunting them with our feeling, trying to find them. The water level has been raised to the surface by our feeling but it becomes filled with our images and our hunting for manifest reality. Our method is not sound so the pitcher is cracked and leaks.

Here the life force flows in outer activity, but according to trigram Li of the tao our responses are hesitant and cannot take advantage, cannot see the possibilities so that the inhibitions in the situation are not overcome, but there is the possibility.

Access to the water is no longer blocked but we are not tasting it. If the king, our identifying syndrome, were wise it would be shared by the many parts of our identity. The need in this tao is to taste the emerging life force, not to project it outwards.

We have been concerned with the inactivity of our outer reality (line 3) but now we become unconcerned which gives more energy to the other yin line in our receiving experience, line 6; this is attentive to the life force emerging in line 1, so this movement is turning our attention inward to our reception of the life force.

Here we are concerned with our quietness of feeling (the yang line 2); we experience it. To experience the existing inner quietness is to experience the inner being as it is.

This is its natural condition and we taste it, experience it. It is pure because we have not put identifications into it. Here we experience without identifying, and this is what the tao offers.

Our concern in line 6 of this tao has been to experience the emerging life force because of a lack of flow or a lack of “depth” in our experience. The tao is about not being able to reach this inner depth and here in this moving line the tao is ending so we are no longer concerned because we have “found a way”.

What has made it difficult to experience the water was a lack of reach and an inability to hold it; our ability to reach the life force depends on our not turning it into something else that we want; our ability to hold it is our ability to hold our own identifying, our own self, empty.

Here we are not moving sufficiently with the tao we are in; the drive in the tao diminishes before we have completed our transition out of a habit-reality.

We are in transition so it is essential to keep moving, if we stop to consider our position we get submerged in where we are and the transition ceases.

With our intuitive feelings active we are more aware, and to be more aware when in transition means witnessing, not being involved in action; we just feel our situation.

We stop our outer movement; it is this that carries us in the world and so is our carriage. Transition continues here while the old way of moving is stopped, so continuing with this is the way through.

If we stop movement during transition we may start off in a new direction to save ourselves the effort of inner change.

Change in our mode of being is not complete so to start any new movement now will be moving from our old motivations and endanger the change that is nearly complete.

When a change is happening in our identifying pattern our old motivations turn up all sorts of new activities to keep themselves in being; these are the stumbling blocks to change.

We have to continue through the change (three years symbolically is a cycle of change) continually preventing old and habitual ways from keeping their footholds. Before completion means that we are on our way in a process of change and to complete the transition we must persist.

Our intuitive feeling is quiet in this tao; we have needed to accept this quietness also so that new action did not arise. Now we are further along the path of change and do not need this vigilance.

The transition has passed its doubting phase where we were subject to going back to the old ways. We now have confidence in the wider experience which is the reward of transition.

The life energy of this tao moves to create change, and here we go with the movement, identifying in it. We need to be careful of this identifying.

Confidence and over-confidence; in the first we trust providence and in the second we trust our heads.