Yurt Camping at Devil's Lake State Park

 

Yurt Camping in Lincoln City, Oregon, from 9/22-9/25.

Devil's Lake State Park

Lincoln City

Chinook Winds Casino and Hotel

Depoe Bay OR

Yurt Camping Information

Photographs from the Internet

Tao Te Ching, Chapter 37

Daodejing by Laozi
Chapter 37


"The Way takes no action, but leaves nothing undone.
When you accept this
The world will flourish,
In harmony with nature.
Nature does not possess desire;
Without desire, the heart becomes quiet;
In this manner the whole world is made tranquil."
-  Interpolated by Peter Merel, 1992, Chapter 37 


"Tao always remains in no artificial action,
And yet nothing is left undone.
Should kings and lords follow Tao,
Ten Thousand Things would naturally mutate.
Should desires arise in their mutation,
I would be ready to pacify them with the uncarved block with no name.
Should they become the uncarved block with no name.
They would become desireless.
Should kings and loads pacify them with desirelessness,
The universe would spontaneously be one with peace.
Here the famous phrase, “Tao remains in no action and yet nothing is left undone.” "
-  Translated by Eichi Shimomisse, 1998, Chapter 37  


"The Dao never does; it takes no action.
Through it everything is done, yet there's nothing left undone.
If good kings and barons would master some fit Dao and keep it,
all things in the world should transform spontaneously.
When reformed and rising to action,
let all influenced be restrained by the blankness of the unnamed,
the nameless pristine simplicity.
Yes, if after being transformed they should desire to act,
someone has to restrain them with simplicity that has no name.
Its an unnamed blankness; it could bring dispassion;
As such nameless pristine simplicity is stripped of desire.
So to be truly, artfully dispassionate, be free of desires and still.
Simple wit and sense is free of desires.
By stripping of desire true rest is achieved almost of itself,
the whole empire will be at rest of its own accord.
And next the world could get at peace of its own accord."
-  Translated by Byrn Tromod, 1997, Chapter 37  


道常無為, 而無不為. 
侯王若能守之, 萬物將自化. 
化而欲作, 吾將鎮之以無名之樸. 
無名之樸, 夫亦將無欲. 
不欲以靜, 天下將自定. 
-  Chinese characters, Tao Te Ching, Chapter 37

dao chang wu wei, er wu bu wei.
hou wang ruo neng shou zhi, wan wu jiang zi hua.
hua er yu zuo, wu jiang zhen zhi yi wu ming zhi pu.
wu ming zhi pu, fu yi jiang bu yu.
bu yu yi jing, tian xia jiang zi ding.
-  Pinyin Romanization, Daodejing, Chapter 37 

"The Tao eternally non-acts, and so 
It does nothing and yet there is nothing left to do; 
If prince or king could keep it, all would change 
Of their own accord with a transformation strange. 
And so transformed, should desire to change again still come to be, 
I would quiet such desire by the Nameless One' s simplicity, 
But the Nameless One' s simplicity is free from all desire, 
So tranquilly, of their own accord, all things would still transpire." 
-  Translated by Isaac Winter Heysinger, 1903, Chapter 37 



"Way-making is really nameless.
Were the nobles and kings able to respect this,
All things would be able to develop along their own lines.
Having developed along their own lines, were they to desire to depart from this,
I would realign them
With a nameless scarp of unworked wood.
Realigned with this nameless scrap of unworked wood,
They would leave off desiring.
Is not desiring, they would achieve equilibrium,
And all the world would be properly ordered of its own accord."
-  Translated by Roger T. Ames and Donald L. Hall, 2003, Chapter 37  


"El dao, permanente, no tiene nombre; 
si los señores y reyes pudieran conservarlo,
todos los seres se transformarían por sí solos.
Si al transformarse apareciera en ellos el deseo de levantar la cabeza,
yo los refrenaría con el trozo de madera sin nombre.
Refrenados mediante el trozo de madera sin nombre,
no se sentirán ofendidos.
Al no existir ofensas surgiría la tranquilidad,
y el cielo y la tierra se ordenarían espontáneamente."
 -  Translated by Juan Ignacio Preciado, 1978, Capítulo #37


"The Way is constantly in non-action,
But it leaves nothing undone.
If dukes and kings can keep to it,
All things will be transformed by themselves.
But, in transforming, desires arise.
I will subdue them by the nameless simplicity;
With nameless simplicity,
There will be no desires.
Being desireless is to be tranquil.
All the world will become calm by itself."
-  Translated by  Yi Wu, Chapter 37   
 

"Tao never does anything,
And everything gets done.
If rulers can keep to it,
The ten thousand things will changes of themselves.
Changed, things may start to stir.
Quiet them with the namelessly simple,
Which alone will bring no-desire.
No-desire: then there is peace,
And beneath-heaven will settle down of itself."
-  Translated by  Herrymoon Maurer, 1985, Chapter 37

 

A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes over 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter.  Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, a Google Translate drop down menu, and other resources for that Chapter.   





Chapter 37, Tao Te Ching by Lao Tzu




Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu




English Language Daodejing Translators' Source Index




Spanish Language Daodejing Translators' Source Index



Ripening Peaches: Taoist Studies and Practices



Taoism: A Selected Reading List


A Philosopher's Notebooks

Chen Tai Chi Chuan Short Forms

Chen 18 Taijiquan Short Form of Grandmaster Chen Zenglei

18 Movements Short Form

Notes by Michael P. Garofalo, Vancouver, Washington, 2024

Chen Taijiquan Short 18 Form of Grandmaster Chen Zenglei
Webpage by Michael P. Garofalo
Bibliography, links, resources, notes, quotes, videos, lists, photos, comments.

Chen's Taichi for Health and Wellness  By Grandmaster Chen Zenglei. White Bench Publications, Toronto, Canada, 2010, 94 pages. Warmup exercises, and detailed instructions with some photographs for the Chen 18 Short Form. Jack Yan is a collaborator  I like this book quite a bit.  $24.00 in 2/2021. VSCL.

Chen Style Taijiquan Short 18 Form  Performance by Grandmaster Chen Zhenglei  UTube, color, 3:38 Minutes, 2007.

The Chen Style Taijiquan for Life Enhancement. Written by Chen Zhenglei and translated by Xu Hailing. Zhongzhou Classic Publishing House, Zhengzhou, China, 2002. Text in English and Chinese.  ISBN: 7534821819.  149 pages. "Describes the principles of Chen style for life enhancement, basic training, Taiji Skills for Preserving Energy and the 18 Forms of the Chen Style. Many photos of Chen Zhenglei doing Exercises and forms. Chen Zhenglei is one of the top Chen stylists in China. Paperback, 149 pages, 5 1/2' by 8'. -  Wayfarer Publications "It covers the content of the health exercise silk reeling video, and is a useful reference,  giving more detail, especially on theory." This is a very expensive out of print book, not worth $150.00. I purchased back in 2004 for $25.00. VSCL.

Essence of Traditional Chen Style 18 Posture Short Form. Instructional DVD by Shifu Jiang Jian-ye.  Color, 87 Minutes. Capital District Tai Chi and Kung Fu Association of New York, 1997.  "Cheng Zheng Lei (the 19th generation of the Chen Family) created this form from the old style of Chen first and second routines.  It includes "silk reeling," fa jin (releasing energy), and balance.  This short form is a good introduction for beginners or for those with little Chen style experience." "A good introductory Chen form that includes silk reeling and fajing movements as well as other characteristics of the Chen first and second routines. Chen Zhenglei, one of today's top Chen stylists, created the form.There is a demonstration of the entire form followed by step-by-step teaching in slow motion with 2-4 views, from the front, back and side. There are front and back demonstrations of each segment (5 to 7 moves each.)  At the end of the teaching there are demonstrations, front and back. There are also excerpts from other Chen forms." - Wayfarer Publications. CDTKA.  VSCL. I use a Cboy V-Zon portable DVD player and this DVD works fine because of the way it is organized.   

 

Chen Style Taijiquan
Grandmaster Chen Zhenglei's Short 18 Movements Tai Chi Hand Form, 2001
List of 18 Movements

 

1.     Beginning Posture of Taiji    (Taiji Chu Shi) 

2.     Buddha's Warrior Attendant Pounds the Mortar   (Jin Gang Dao Dui) 

3.     Lazily Tying One's Coat   (Lan Zha Yi)   

4.     Six Sealing and Four Closing   (Liu Feng Si Bi)    

5.     Single Whip   (Dan Bian)  

6.     White Crane Spreads Its Wings   (Bai E Liang Chi) 

7.     Walk Diagonally   (Xie Xing)    

8.     Brush Knee   (Lou Xi) 

9.     Stepping to Both Sides   (Ao Bu)    

10.   Cover Hands and Strike with Fist   (Yan Shou Gong Quan)    

11.   High Pat on the Horse   (Gao Tan Ma)   

12.   Kick with the Left Heel    (Zuo Deng Yi Gen) 

13.   Jade Maiden Working Her Loom   (Yu Nu Chuan Suo)    

14.   Cloud Hands   (Yun Shou)     

15.   Turn Body with Double Lotus Kick    (Zhuan Shen Shuang Bai Lian) 

16.   Cannon Fist Over the Head   (Dan Tou Pao)    

17.   Buddha's Warrior Attendant Pounds the Mortar   (Jin Gang Dao Dui)    

18.   Closing Posture of Taiji   (Taiji Shou Shi)      

 

Chen Taijiquan Short 18 Form of Grandmaster Chen Zenglei. By Michael P. Garofalo. Bibliography, links, resources, notes, information, lists, practices, quotes.

List of Movements in Grandmaster Chen Zhenglei's Short 18 Form  (1 Page, PDF)  English Only

Under the Water of My Mind

By Mike Garofalo

Under the Water

of my mind

an unconscious Sea

of Memories

guide me through time

 

Keep me on a course line

send me some signs

become conscious at times...

freedom may a fiction be

controlled by unknown destinies.

 

Bring the Unconscious,

Sub-Conscious, ego, and Id,

Collective Unconscious figured in—

Over the waves of Consciousness

the flotsam of Unknowns are adrift.

 

The Gushen Grove Sonnets

 

 

Text Art: Exhibit 10

Night of Power

Vintage, Industrial Design

Graffiti Scapes at Penn College

Tamara Jankovic,  Sixth Dimension 16, 1970

Ian Hamilton Finlay

Frank Singleton

Fractals Green B8, By Michael Garofalo, 2020

TeXTArt

Concrete Poetry and TextArt Directory and Guide

Exhibits at the Cyber Garden Gazebo

Graphic Arts: Shape Poems: Lettrisme

Sunday TextArt Exhibits

Gardening and Contentment

"I've made an odd discovery, every time I talk to a savant I feel quite sure that happiness is no longer a possibility. Yet, when I talk with my gardener, I'm convinced of the opposite."
- Bertrand Russell, mathematician and philosopher

How to Live a Good Life: Advice from Wise and Respected Persons

Happiness

The Spirit of Gardening

Listening to Change

 Listening to Change

By Mike Garofalo

I listened to another say
what I resisted to hear
what was alien to me
what outlined my ire
what I wanted to fight

But then I settled down
loosened my blockhead mind

Thought things over patiently,
listened more carefully,
saw matters from other sides,
respected the integrity
and sincerity of other kinds

Of thinking outside my closed boxes
of my habits of opinions needing overhaul.

Bundled Up, Volume 1
Quintains, Pentastichs, Tankas

Gushen Grove Sonnets

Highway 101 and 1: A Docu-Poem
California, Oregon, Washington

25 Steps and Beyond
The Poetry by Mike Garofalo

One Picture of Me

 

One Picture of Me

By Mike Garofalo

This bony skull of mine
electrified
pictured onscreen for me.
     Doctor recommends
     some oral surgery.

The brain disappeared,
an empty space
sliced from
X Ray images retraced.
Eyeless in inner space.

Monkey nose holes,
bony eye glasses,
teeth glowing in the dark.
     Inner spaces never seen
     underneath my very being.

Skinless, noseless, earless,
a shape, a form—
     the images informed.
Stripping away the unneeded,
revealing my inner core.

 

Bundled Up, Volume 1
Quintains, Pentastichs, Tankas

Gushen Grove Sonnets

Highway 101 and 1: A Docu-Poem
California, Oregon, Washington

25 Steps and Beyond
The Poetry by Mike Garofalo

Using the Center

 

For some, finding one’s “center” is very problematic.  Either you have no “center” and feel lousy about the emptiness or chaos; or, you have a “center” and dislike the way the “center” is now.  Or like me, you just don’t care at all about having or not finding an illusive “center.”  Yes, I’m the smiling uncaring yellow cupcake, just enjoying a nice moment of pleasant relaxation while sitting centered on my wide butt.     

Laughter

"In all its many-splendored varieties, humor can be simply defined as a type of stimulation that tends to elicit the laughter reflex. Spontaneous laughter is a motor reflex produced by the coordinated contraction of 15 facial muscles in a stereotyped pattern and accompanied by altered breathing. Electrical stimulation of the main lifting muscle of the upper lip, the zygomatic major, with currents of varying intensity produces facial expressions ranging from the faint smile through the broad grin to the contortions typical of explosive laughter.

The laughter and smile of civilized man is, of course, often of a conventional kind, in which voluntary intent substitutes for, or interferes with, spontaneous reflex activity; this article is concerned, however, only with the latter. Once laughter is realized to be a humble reflex, several paradoxes must be faced. Motor reflexes, such as the contraction of the pupil of the eye in dazzling light, are simple responses to simple stimuli whose value to survival is obvious. But the involuntary contraction of 15 facial muscles, associated with certain irrepressible noises, strikes one as an activity without any utilitarian value, quite unrelated to the struggle for survival. Laughter is a reflex but unique in that it has no apparent biological purpose. One might call it a luxury reflex. Its only function seems to be to provide relief from tension.

The second related paradox is a striking discrepancy between the nature of the stimulus and that of the response in humorous transactions. When a blow beneath the kneecap causes an automatic upward kick, both “stimulus” and “response” function on the same primitive physiological level, without requiring the intervention of the higher mental functions. But that such a complex mental activity as reading a comic story should cause a specific reflex contraction of the facial muscles is a phenomenon that has puzzled philosophers since Plato. There is no clear-cut, predictable response that would tell a lecturer whether he has succeeded in convincing his listeners; but, when he is telling a joke, laughter serves as an experimental test. Humor is the only form of communication in which a stimulus on a high level of complexity produces a stereotyped, predictable response on the physiological reflex level. Thus the response can be used as an indicator for the presence of the elusive quality that is called humor—as the click of the Geiger counter is used to indicate the presence of radioactivity. Such a procedure is not possible in any other form of art; and, since the step from the sublime to the ridiculous is reversible, the study of humor provides clues for the study of creativity in general."
 Britannica - Humor

Kenneth Rexroth on Chinese Classics

"In the Confucian writings Tao usually means either a road or a way of life. It means that in the opening verse of the Tao Te Ching, “The way that can be followed (or the road that can be traced or charted) is not the true way. The word that can be spoken is not the true word.” Very quickly the text drives home the numinous significance of both Tao and Te. Tao is described by paradox and contradiction — the Absolute in a worldview where absolutes are impossible, the ultimate reality which is neither being nor not being, the hidden meaning behind all meaning, the pure act which acts without action and yet the reason and order of the simplest physical occurrence.

It is quite possible — in fact Joseph Needham in his great Science and Civilization in China does so — to interpret the Tao Te Ching as a treatise of elementary primitive scientific empiricism; certainly it is that. Over and over it says, “learn the way of nature”; “do not try to overcome the forces of nature but use them.” On the other hand, Fr. Leo Weiger, S.J., called the Tao Te Ching a restatement of the philosophy of the Upanishads in Chinese terms. Buddhists, especially Zen Buddhists in Japan and America, have understood and translated the book as a pure statement of Zen doctrine. Even more remarkable, contemporary Chinese, and not all of them Marxists, have interpreted it as an attack on private property and feudal oppression, and as propaganda for communist anarchism. Others have interpreted it as a cryptic work of erotic mysticism and yoga exercises. It is all of these things and more, and not just because of the ambiguity of the ideograms in a highly compressed classical Chinese text; it really is many things to many men — like the Tao itself.

Perhaps the best way to get at the foundations of the philosophy of the Tao Te Ching is by means of a historical, anthropological approach which in itself may be mythical. There is little doubt that the organized Taoist religion, which came long after the Tao Te Ching but which still was based on it, swept up into an occultist system much of the folk religion of the Chinese culture area, much as Japanese Shinto (which means the Tao of the Gods) did in Japan. If the later complicated Taoist religion developed from the local cults, ceremonies and superstitions of the precivilized folk religion, how could it also develop from the Tao Te Ching or from the early Taoist philosophers whose works are collected under the names of Chuang Tzu and Lieh Tzu and who are about as unsuperstitious and antiritualistic as any thinkers in history? The connection is to be found I feel in the shamans and shamanesses of a pan-Asiatic culture which stretches from the Baltic far into America, and to the forest philosophers and hermits who appear at the beginnings of history and literature in both India and China and whose prehistoric existence is testified by the yogi in the lotus position on a Mohenjo-Daro seal. The Tao Te Ching describes the experiential or existential core of the transcendental experience shared by the visionaries of primitive cultures. The informants of Paul Radin’s classic Primitive Man as Philosopher say much the same things. It is this which gives it its air of immemorial wisdom, although many passages are demonstrably later than Confucius, and may be later than the “later” Taoists, Chuang Tzu and Lieh Tzu.

There are two kinds of esotericism in Oriental religion: the proliferation of spells, chants, rituals, mystical diagrams, cosmologies and cosmogonies, trials of the soul, number mysticism, astrology, and alchemy, all of which go to form the corpus of a kind of pan-Gnosticism. Its remarkable similarities are shared by early Christian heretics, Jewish Kabbalists, Tantric worshipers of Shiva, Japanese Shingon Buddhists, and Tibetan lamas. The other occultism (held strangely enough by the most highly developed minds amongst some people) is the exact opposite, a stark religious empiricism shorn of all dogma or cult, an attitude toward life based upon realization of the unqualified religious experience as such. What does the contemplator contemplate? What does the life of illumination illuminate? To these questions there can be no answer — the experience is beyond qualification. So say the Zen documents, a form of late Buddhism originating in China, but so say the Hinayana texts, which are assumed to be as near as we can get to the utterances of the historic Buddha Sakyamuni, but so say also the Upanishads — “not this, not this, not that, not that,” but so also say some of the highly literate and sophisticated technical philosophers (in our sense of the word) of Sung Dynasty Neo-Confucianism. So says the Tao Te Ching.

In terms of Western epistemology, a subject Classical Chinese thought does not even grant existence, the beginning and end of knowledge are the same thing — the intuitive apprehension of reality as a totality, before and behind the data of sense or the constructions of experience and reason. The Tao Te Ching insists over and over that this is both a personal, psychological and a social, moral, even political first principle. At the core of life is a tiny, steady flame of contemplation. If this goes out the person perishes, although the body and its brain may stumble on, and civilization goes rapidly to ruin. The source of life, the source of the order of nature, the source of knowledge, and the source of social order are all identical — the immediate comprehension of the reality beyond being and not being; existence and essence; being and becoming. Contact with this reality is the only kind of power there is. Against that effortless power all self-willed acts and violent attempts to rule self, man, or natural process are delusion and end only in disaster.

The lesson is simple, and once learned, easy to paraphrase. The Tao is like water. Striving is like smoke. The forces of Nature are infinitely more powerful than the strength of men. Toil to the top of the highest peak and you will be swept away in the first storm. Seek the lowest possible point and eventually the whole mountain will descend to you. There are two ways of knowing, under standing and over bearing. The first is called wisdom. The second is called winning arguments. Being, as power, comes from the still void behind being and not being. The enduring and effective power of the individual, whether hermit or king or householder, comes from the still void at the heart of the contemplative. The wise statesman conquers by the quiet use of his opponents’ violence, like the judo and jujitsu experts.

The Tao Te Ching is a most remarkable document, but the most remarkable thing about it is that it has not long since converted all men to its self-evident philosophy. It was called mysterious at the beginning of this essay. It is really simple and obvious; what is mysterious is the complex ignorance and complicated morality of mankind that reject its wisdom.

-  Kenneth Rexroth, Classics Revisited, 1968

An Evidence of Leisure

"Today I have grown taller from walking with the trees."
-  Karle Wilson

"I like to walk about amidst the beautiful things that adorn the world."
-  George Santayana

How to Live a Good Life: Advice From Wise Persons

"I was never less alone than when by myself."
-  Edward Gibbon

"The walking stick serves the purpose of an advertisement that the bearer's hands are employed otherwise that in useful effort, and it therefore has utility as an evidence of leisure."
-  Thorstein Veblen, Theory of the Leisure Class

"... the brisk exercise imparts elasticity to the muscles, fresh and healthy blood circulates through the brain, the mind works well, the eye is clear, the step is firm, and the day's exertion always make the evening's repose thoroughly enjoyable."
-  Dr. David Livingstone


Currently, I am reading the books on pragmatism, Washington State, erotica, and the history of modern philosophy.  

On Desire: Why We Want What We Want  By William B. Irvine.  Oxford University Press, 2006.  322 pages. 

Walking - Quotations, Sayings, Poems, Lore

Solitude - Quotations  

Traveling, Camping and Hiking in Oregon

Pleasure, Satisfaction, Desire - Quotations



Nearly every Saturday morning, from 1998-2017, I walked four miles along a quiet paved country lane - Kilkenny Lane.  This was in a rural area about 8 miles south of Red Bluff, CA.  The photograph below, taken by Karen, was on a nice Spring day.  

Worms

I was cleaning up my back porch.  I had placed an old thick mat/carpet before my comfy outdoor chair.

I picked up the mat, and under it on the asphalt, were dozens of worms.  Their presence surprised and amazed me.  I figured they were eating the thick damp mat.  

I returned a few hours later, after a mild rain, to find that all the worms had gathered together in a ball.  We gently scooped them up and placed the worms in our vegetable garden.  

The worms crawl out,
The worms crawl in;
Working, ready to begin.
Gathering Together 
A Ball of Worms
Struggling to Survive
Not wanting to die
Wanting to Live, to flourish,
to survive.

Worms - Information

Simple As: 0123456789 ...

The Fireplace Records, Chapter 25

Simple As: 0123456789...

In 2000, a young mother was teaching her 4 year old daughter every day about counting and numbers.  The little girl could count to 10 using number songs/ditties, and knew the correct order from memory.  She used numbered blocks and her fingers for counting and displaying quantities.  If asked by her mother to pick out seven cookies from a jar she could do so accurately; and, knew that no cookies in the jar had something to do with zero.  She could count backwards from 20, and upwards to over 100.  She could sort quantities with a high degree of accuracy.  She was learning to read and write numbers.  She was, obviously, a bright four year old, and liked matters orderly.   

In 2020, that same girl was studying mathematics at the University of Oregon in Eugene.  Her learning at the age of four is not forgotten, just buried deep in the Mind Matrix of brain-language-skills-habits.  She is now ready for "Mastery!" 

Step by step, little by little, one by one, day by day, year by year our bodies work and play with things, and our minds play with languages and concepts.  There is an order for learning, just like an order for numbers.  Skills and habits develop and improve with long orderly sequences of practice.

Some sequences and patterns in our lives are rigid, fixed, set, established, formally ordered, and, as it were, "set in stone."  Mathematics is like that.  Orderly!  Formal!  Done just one correct way!  Only one ordering: 0123456789 ...

Time is like mathematical order.  The Past before the Future; 6 before 9.  The Future after the Present; 6 after 0.  The Present between the Past and Future; -34 before 0 and 8 after 0.  April precedes May, and October follows September.  These Nature-socially established patterns and sequences never change.  We visually represent these ideas on a numbered clock or calendar.

We can interpret and organize our experiences via mathematics, one of the key foundations of modern science.  

A Student's Considerations:

Some aspects and patterns in life are formally ordered and fixed.  Learn them well to cope with your challenges in living with others.
Arithmetic is an essential skill in our lives in 2020.
Find the best "order" for your learning of some new skill or body of knowledge.
Reflect occasionally on your childhood experiences and upbringing.
Music, writing, and math all have components of fixed orders for optimal functioning; however, we can also be creative and think outside the box in most fields, but failures are more frequent when doing so.  Staying inside the box is safer for people and cats.
Choose yourself, on practical grounds, when not to change some established order or rule, sticking to the tried and true; and, when to abandon old fixed views.
Some aspects of our lives rarely change, they are ordered and fixed (e.g., the need for sleep each day).  Deal with the facts and move forward!
We don't need supernatural beings to bolster our insights as to the orders of our universe.  The devil is not in bed with numbers.
Try to keep things Simple!
You will benefit from keeping a very orderly lifestyle of your actions each day!
On Your Marks, Get Set, Go (Bang!)!!!  Simple as 1, 2, 3.  


"Lord I'm One, Lord I'm Two, Lord I'm Three, Lord I'm Four, Lord I'm Five Hundred Miles From my Home" - Peter, Paul and Mary 1966

Related Links, Resources, References

Koans: TFR 24

Refer to my Cloud Hands Blog Posts on the topic of Koans/Dialogues.

The Daodejing by Laozi  

Pulling Onions  Over 1,043 One-line Sayings by Mike Garofalo

Subject Index to 1,001 Zen Buddhist Koans

Chinese Chan Buddhist and Taoist Stories and Koans

Taoism

Buddhism

Fireplaces, Stoves, Campfires, Kitchens, Pots, Firewood

Chinese Art

Tai Chi Chuan and Qigong

Meditation Methods

Zen Koan Books I Use

Koan Database Project

Brief Spiritual Lessons Database Project: Subject Indexes

Sparks: Brief Spiritual Lessons and Stories

Matches to Start a Kindling of Insight
May the Light from Your Inner Fireplace Help All Beings
Taoist, Chan Buddhist, Zen Buddhist, Philosophers
Catching Phrases, Inspiring Verses, Koans, Meditations
Indexing, Bibliography, Quotations, Notes, Resources
Research by Michael P. Garofalo

The Fireplace Records
By Michael P. Garofalo

Subject Index to 1,001 Zen Buddhist Koans