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After reaching a level.
6. - - yin (top) 5. - - yin 4. --- yang 3. --- yang 2. - - yin 1. - - yin (bottom)
The two yin lines associated with feeling (2 and 5) are the dominant conscious ones, the outer (lines 3 and 4) being yang and the inner (1 and 6) being outside our awareness. So the activity of which we will be most conscious is feeling. There is a compliance with the life force shown in lines 5 and 6 so we do not take off on initiatives of our own and this is strengthened by the inactivity of our outer world and our disinterest in it.
This is a time for inner activity as shown by the Chên image for our inner being. The emerging energy is not seeking manifestation of activity but of stillness (Kên) and this gives maturity to our outer action (Sun) and a new way to be aware of ourselves (Tui).
The flow which comes from the bottom of the hexagram comes to a halt in the middle (outer reality) and then starts a new flow at the top; this is a movement which ends one mode of experiencing and prepares another. Our troubles with such a flow come from an identity which cannot accept its outer stillness.
> Success of what is small.
> Continuance in the way is rewarding.
> Small things not great ones
> should be entered into,
> like bird song on the wing.
> Remaining lowly brings good fortune.
The central part of the hexagram which symbolizes the outer is occupied by Sun and Tui, the gentle and the hopeful, the established and the new, and these are not the energy required for large outer activity.
The inner work being accomplished in this tao is done by the life force and does not show much in outer manifestation, so the little things that can be done become important and keep us away from blocking and diverting the inner flows.
Action has given birth to stillness,
consolidation.
From this only small new movement
can arise.
A new start is preparing.
His ideas are formed.
Through these changes push their way
so he changes but a little as yet.
The wood of a tree
is solid and firm.
New growth from this
is a small part of the whole.
New growth comes from the root.
The establishment
is not the origin
of social change.
Widening our awareness requires the activity of the life force. Here, unfortunately in our experience, the life force goes into a tranquil phase and the tao of inner change is interrupted; outer activity is not a suitable vehicle for our energies in this tao so we shall do no good by trying to externalize. It is an experience of frustration we do best to witness rather than trying to correct.
> The flying bird meets misfortune.
❧
Intuitive feeling is the vehicle of identity in this tao, so we miss the flow when this feeling becomes less active and concern ourselves with more personal, psychological matters, trying to distinguish what the blockage is.
> He passes by a reference to his ancestor and meets a reference to his past mother.
> He does not reach the prince but meets the minister.
> No error.
The ancestor and mother are records of past things, old ways of defining and feeling his reality; the prince is a new way of ruling, a new way of experiencing and we cannot reach this without intuitive feeling; we can only reach the minister who is the organizer of practical matters. There is no error because the cause of all this is not within our control.
❧
The tao (our circumstances) favours inner awareness and we avoid this by creating outer activity. When the pressure for change is from our inner reality yet this is transferred to a projection outside, there is a blockage of inner flow which shows itself in activity of our “personal unconscious” and this _will_ be heard, if we do not listen it will force its way into consciousness; accidents are formed in this way.
> Unless he is very careful someone will strike him from below
> (or behind, or an inferior position).
> Misfortune.
❧
To become interested in peaceful outer activity (the yang line 3) gives direction without involvement but to become agitated about its inactivity would neglect the tao and deplete inner energies.
> No error.
> He does not pass him by but accosts him.
> Activity is dangerous and continuing caution is required.
The danger of activity is becoming identified in it, making it important, we are aware of (we accost) this syndrome but identifying is a slippery customer.
❧
We do not wish to feel something; this means there is no flow of energy although the possibility of it is there.
> Dense clouds from our western land but no rain falls.
> The prince shoots and hits one in the cave.
Feeling is the release and flow symbolized by rain; here it is not released because identity is not allowing it; it comes from the west, where the sun sets, showing it to be a dying activity. The prince, our latest identity, has aimed his identifying into the inner darkness, the cave, and has hit something there; he does not know what he hit but he was probably afraid of it.
❧
We are now less involved in this tao of accepting the inner reality in which we only have a little show outside.
> He does not meet him but passes him by.
> The bird flies from him.
> Misfortune.
> Natural and intended hurt.
What we avoid meeting is the tao, the circumstances we are in; this splits our reality into outer and inner and the wholeness (the bird, which uses a polarity of wings together) leaves us. Inasmuch as we are aware of this it is an intended hurt, but our awareness is partial.
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