In this tao where our attention is open to feeling (line 5 is yin) if our feelings are active, as they become here, there is no blockage to the flow.

Open feeling is very versatile and will carry our lives in whatever direction is suitable. Directions are suitable when they are there in our circumstances, if we need to create them with our desires there would be error but here we can follow and the tao contains all that we need and think we need.

The potential feeling becomes manifest activity. We are not manipulating the energy into activity but accepting what it does, going with our circumstances; thus we are in direct communication with whole reality.

When we are identified narrowly (the mean man) we cannot be aware of whole reality by the very nature of identification.

To become more involved in the emerging energy of this tao is not to be in possession of it but to be possessed within it.

He is blessed by heaven because the experience comes upon us like a gift, not by effort. What occurs is the achievement of the life force—but we are a part of this and in no way left out.

Without change from the emerging life force, our own inner changes are smaller, more gradual; when the life force is in an active phase we are moved more quickly, more actively.

The warrior does not give up when there is a need for retreat, he is firm, alert, and not indulgent; then he is ready for advance when conditions permit.

Submerged parts of the personal self need experience through feeling when they have been unable to manifest in consciousness; this is so even though that consciousness may have a bad opinion of them. No part can be left out when we seek wholeness; how could it be otherwise?

The bed is where we lie to sleep, so under this is under the sleep consciousness; identity cannot reach this directly, its distinguishing mode is not suitable, but priests and magicians work at the borders of awareness; bringing these forces out is good fortune and no error.

Outer experience is not the cause of identity but its projection, if it is increasing then identity is increasing its separation from the whole and entering the outer world more.

Here is habit. There is bound to be regret sooner or later when we repeat continually. In this tao about the penetration of identity by the inner we are distracting ourselves and missing what is on offer.

Here we are able to let go our involvement in outer matters; we find that inner change brings nourishment and a widening of horizons.

Three stands for change and the change is in the kind of game or mode of being that we can catch. This is a real inner change, not an outer show, so the regret disappears.

Intuitive awareness of the life force feeds identity with feeling to identify amongst; in this tao it is inactive (line 2 is yang) so here identity becomes aware of feeling that is in its quiet phase and pays attention to it.

To recognize the tranquil as worthy of notice is the beginning of the end of the separateness of identity, so continuing brings good fortune, regret disappears together with separate ambition. Everything brings advantage as nothing is rejected—this is the process of change, the middle of it, three days before it and three days after.

The life energy acts of itself in our dissolution as a separate whole, so how can this be furthered by our taking a hand? It is a trick of mind reality to lend a hand here, the outcome of which can only be the perpetuation of mind in the identified form.

Under the bed is the unconscious drive where identity is trying to lend a hand, in here our identifications are lost (valuables and axe) but we do not lose our separateness; instead of going through a cycle by letting it change us we seek its source, return to the womb.

The first sign of inner movement is not the time to make outer action. We should not be too eager or we shall not have the support of the life force and whatever we do will be superficial and unsatisfactory.

Activity is identity’s chosen role; here we feel the inactivity of the life force and fear for our ability to act.

In the darkness (activity is the “light” of consciousness) there are calls for light, for activity to avert extinction of our ability to identify, but we are armed with the light of the tao—the movement will come when it comes, we need not fear to miss but we will stay alert, that is how we are armed.

Here we are not peaceful enough to withstand the anticipation of the tao and we create outer activity which will divert the life flow.

The cheekbones enable us to read determination in another’s face; here there is this power of self-will which is misfortunate in this context because no amount of it can be effective and it produces stress with no flow for its relief. The wide-seeing superior man is just going about his business, not trying to push things, and this is correct in our present circumstances.

Here we are involving our identity in outer inactivity, which is to say we are worried about it and consider it a problem to be solved; this is an impatience for activity and is not supported by the life force.

The muscles of the thigh carry us forward, and here there is no support from the life force if we go forward. If we were following the life force we would not have this problem.

Our intuitive state is inactive (line 2) so here we become aware of this lack of feeling. This has dangers in this tao because unless we can persevere with quiet feeling, our interest will arouse desire for active feeling; if we create activity with desire we will miss the next movement of circumstances.

The middle way is neither identified outside nor inside, it is non-identified, clinging to the real or wholeness or earth. Staying with what exists, not searching, is the advice contained here.

This whole tao is a watching for potential to be manifest and this sixth line is the watcher of the emerging life force; if we cease to be alert it will catch us by surprise and we will be out of step with it.