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Plentiful relationship.
6. - - yin (top) 5. - - yin 4. --- yang 3. --- yang 2. - - yin 1. --- yang (bottom)
As our inner being (line 6) links with an inactive emerging life force (line 1) and the outer part of the hexagram (lines 3 and 4) is yang, the activity we are concerned with is feeling (lines 2 and 5); the inactivity we are concerned about is that of the emerging life force. The feeling line 2 is between two yang lines so it is contained by not being able to feel activity; the tao is full of feeling, great in feeling, and its common name is “abundance” or “fullness”.
The flow starts hesitantly (Li), becomes firm in the outer world (Sun) so does not cause movement there, then there is a budding of hope in our identified self (about activity) shown by Tui which turns into a torrent of change in our inner being (Chên). This is a fullsome flow that is occurring within ourselves, the abundance is there in the way we experience but it is not at present an abundance of outer activity.
This is a time when we can feel gladly, the outside is secure and we could think this to be an inevitably good experience; unfortunately our identity may be looking to outer achievement and this is a misunderstanding of where the abundance is; we are it, we have no need to seek, if we remain within, outer action follows in its natural course.
> Abundance is followed by success.
> The king has abundance,
> do not feel anxious
> but shine like the sun at midday.
What we usually call success is the happy conclusion of outer activity; the abundance is not there but the success follows out of the abundance which is inner. The inner identifying process which rules our identity is the king who has abundance, there is an abundance of material to identify amongst because it is feeling that is identified and the tao is full of feeling. It is all here and now, so we should be feeling complete like the sun at its zenith, but if our habit is to live for the future, planning always the next move and desire, we will be anxious.
The life force finds a form
which enables it to act plentifully.
His energies flow naturally
into activity.
What he needs comes to hand.
Acting after maturing
has abundant success.
When the fire has fuel
there is a great blaze.
The idea
worked out in privacy
comes out with an easy force.
When the life force is actively changing we can take part in this. We find it easier to take part in activity, which we see as progress, than in the inactive phase where we tend to create activity by planning.
> He meets a prince of equal rank.
> Ten days they are together
> without error.
> Going forward is favourable.
Our prince of equal rank is the unexpressed half of ourself. When the life force is active there is no barrier to conscious expression of the inner self so it is favourable to go forward with this for its full cycle (the ten days).
❧
To feel less in this tao is to misunderstand, and to act on such misunderstanding courts disaster. When we do not feel the present we look to the future to seek a direction; we avoid feeling, but feeling is the essence of our present situation. We have arrived, we are here now and need no direction.
> His vision is obscured.
> At midday he sees only a star.
> Going forward; mistrust and aversion.
A star is the guiding light of navigators, so here we are trying to navigate, mistaking the sun, the abundance, for a direction. Going forward, which is following the mood of looking forward, is a mistrust of the life force, an aversion to feeling the present.
❧
If we are engrossed in outer activity we are avoiding the abundance of feeling; abundance may seem to risk being overwhelmed by feeling, but go with it, it is the tao and outer action is not fruitful at present.
> Abundant obscuration.
> A small star at midday.
> He breaks his right arm.
> No error.
The abundance of feeling is obscured so as to seem tiny and far away, a guide to direction and not a warmth to bask in. We cannot act out in this tao and this symbolically breaks our right arm, our arm of action.
❧
The outer state which we are now taking to be a centre of interest is distracting us from feeling; we are asking where the abundance is when it is there inside. This line deals with our outer identity so here we are projecting the feeling of the tao to our outer reality; it will find a response, a reflection of the tao.
> Obscuration.
> The midday sun a small star.
> He meets his ruler,
> who reflects him.
> Good fortune.
We are still not seeing the tao for what it is and we still look for a direction, mistaking the sun that warms for a guiding star to some future event. Here we face the outer world as our reality and it becomes our ruler; its appearances are a reflection of our point of view, we see them through the filters of our choice. Our good fortune is being able to move (change) by accepting the tranquil (line 3, outer, as a substitute for line 1, inner).
❧
Here the fullness of feeling is ending with the end of the resonance between the second and fifth lines. The abundance goes on to its next phase, the outer manifestation which we call success.
> Afterwards there are wonderful variations passing.
> Blessings and fame approach.
> Good fortune.
The variations which fill us with wonder are the changes that come to our outer lives as though undeserved, like blessings, they are not caused out there but come from the inner abundance.
❧
Our inner being does not accept the abundance of feeling so it is inhibited from flowing in the next cycle of our being.
> Abundance within his house
> and within the wall.
> Peering through the gate
> he sees no one.
> For three years he sees no one.
The abundance stays inside so he cannot share it outside his person. Until we change (the three years is a cycle of change) we can find no one to share with. We need to learn to allow the abundance within to flow outwards; this follows its inner acceptance.
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