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.

With our life energy moving into an inactive phase, and having the feeling of difficulties we wish to get out of, we may be persuaded to push some activity to make things better; this is not going to be useful when we are in a state where we do not see our way very well.

The gossip comes from all those parts in us which think we can get out of difficulty by doing something but do not realize that the difficulty is an unawareness that we cannot help at present. Good fortune comes eventually because this state is itself part of change.

Here we become free of involvement in difficulty by a re-awakening of our intuitive feeling about our circumstances instead of trying to sort it out with our conflicting ideas.

Resolving a conflict of ideas is not the only way of dealing with it, although when we are in conflict it may seem so. We can simply return to our observing centre and cease to project any idea on what we experience. Kin are those who are related, and within our personal self the related parts which were in conflict do not blame each other, instead they change their way entirely (symbolized by the number 3 for change and hundred for the entirety).

Not taking sides in a conflict is sometimes quite difficult. Initially it is a hard course because participants within us wish to join in, but eventually it is rewarding as we understand more widely.

The middle way is the ancient virtue; it attains its ends because conflict is always temporary and fluctuating. If we are ruled by some identification (in service of a king) it is better not to further it now.

Here we are accepting a world active in conflict. As we accept it, we do not fight to resolve it.

Here we can see the conflict from outside and so do not take sides. We see that the argument is fruitless.

In this tao our feeling is closed to the “other” so conflict arises; here we recognize this closed feeling and see it as causing the conflict or as an important element in it.

There can only be conflict when views are narrow—when they are wide they overlap.

The active life energy emerging into this tao becomes conflict due to lack of insight. Here we accept this as the tao, as our way of inner being, but conflict as a way of being resolves nothing and pushes identity further into its identifying isolation. In a wide sense, we lose when in conflict, whether we win or lose the contest.

The situation in contest changes all the time and this (the number 3) takes our advantage from us. The gains are superficial and transitory.

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.