Tao Te Ching by Lao Tzu, Chapter 23

Daodejing, Laozi
Chapter 23


"To be always talking is against nature.
For the same reason a hurricane never lasts a whole morning,
Nor a rainstorm all day.
Who is it that makes the wind and rain?
It is Heaven-and Earth.
And if even Heaven-and Earth cannot blow or pour for long,
How much less in his utterance should man?
Truly, if one uses the Way as one's instrument,
The results will be like the Way;
If one uses the “power” as instrument,
The results will be like the “power”.
If one uses what is the reverse of the “power”,
The results will be the reverse of the “power”.
For to those who have conformed themselves to the Way,
The Way readily lends its power.
To those who have conformed themselves to the power,
The power readily, lends more power.
While to those who conform themselves to inefficacy,
Inefficacy readily lends its ineffectiveness.
“It is by not believing in people that you turn them into liars.”"
-  Translated by Arthur Waley, 1934, Chapter 23 


"Nature does not have to insist,
Can blow for only half a morning,
Rain for only half a day,
And what are these winds and these rains but natural?
If nature does not have to insist,
Why should man?
It is natural too
That whoever follows the way of life feels alive,
That whoever uses it properly feels well used,
Whereas he who loses the way of life feels lost,
That whoever keeps to the way of life
Feels at home,
Whoever uses it properly
Feels welcome,
Whereas he who uses it improperly
Feels improperly used:
'Fail to honor people,
They fail to honor you."
-  Translated by Witter Bynner, 1944, Chapter 23

"With few words affirm the Self.
A great wind does not blow all the morning,
A heavy wind does not continue all day.
Why is this so?
It is because of the inter-relations of Heaven and Earth.
If Heaven and Earth cannot make things last long.
How much less can man?
Therefore he who follows the service of Tao is one with Tao,
He who is virtuous is one with Teh,
He who fails is one with failure.
He who is one with Tao,
Tao shall also claim him.
He who is one with Teh
Teh shall also claim him.
He who is one with failure,
Failure shall also claim him.
Faith that is not complete is not faith."
-  Translated by Isabella Mears, 1916, Chapter 23

"To be sparing of words is natural.
A violent wind cannot last a whole morning; pelting rain cannot last a whole day.
Who have made these things but heaven and earth?
Inasmuch as heaven and earth cannot last forever, how can man?
He who engages himself in Tao is identified with Tao.
He who engages himself in virtue is identified with virtue.
He who engages himself in abandonment is identified with abandonment.
Identified by Tao, he will be well received by Tao.
Identified with virtue, he will be well received by virtue.
Identified with abandonment, he will be well received by abandonment."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 23 

希言自然.
故飄風不終朝.
驟雨不終日.
孰為此者, 天地.
天地尚不能久.
而況於人乎.
故從事於道者.
道者同於道.
德者同於德.
失者同於失.
同於道者, 道亦樂得之.
同於德者, 德亦樂得之.
同於失者, 失亦樂得之.
信不足焉, 有不信焉.
-  Chinese characters, Tao Te Ching, Chapter 23

xi yan zi ran.
gu piao feng bu zhong zhao.
zhou yu bu zhong ri.
shu wei ci zhe, tian di.
tian di shang bu neng jiu.
er kuang yu ren hu.
gu cong shi yu dao zhe.
dao zhe tong yu dao.
de zhe tong yu de.
shi zhe tong yu shi.
tong yu dao zhe, dao yi le de zhi.
tong yu de zhe, de yi le de zhi.
tong yu shi zhe, shi yi le de zhi.
xin bu zu yan, you bu xin yan!
-  Pinyin Romanization, Daodejing, Chapter 23 

"Sparing indeed is the Nature of its Talk ...
Sparing indeed is nature of its talk:
The whirlwind will not last the morning out;
The cloudburst ends before the day is done.
What is it that behaves itself like this?
The earth and sky! And if it be that these
Cut short their speech, how much more yet should man!
If you work by the Way,
You will be of the Way;
If you work through its virtue
you will be given the virtue;
Abandon either one
And both abandon you.
Gladly then the Way receives
Those who choose to walk in it;
Gladly too its power upholds
Those who choose to use it well;
Gladly will abandon greet
Those who to abandon drift.
Little faith is put in them
Whose faith is small."
-  Translated by Raymond Blackney, 1955, Chapter 23

"Hablar poco es lo natural.
Un huracán no dura toda la mañana.
Un aguacero no dura todo el día.
¿Quién hace estas cosas?
El cielo y la tierra.
Sí las cosas del cielo y la tierra
no pueden durar eternamente,
¿cómo pretende el hombre que sus cosas sí lo hagan?
Así, quien acepta al Tao
se une al Tao.
Quien acepta la virtud,
se une a la virtud.
Quien acepta la pérdida,
se une a esa pérdida.
Quien se identifica con una de estas cosas,
por ella es acogido y podrá avanzar plenamente.
Ábrete al Tao,
después confía en tus respuestas naturales
y todo encajará en su sitio."
-  Translation from Wikisource, 2013, Capitulo 23  

"To speak little is natural.
Therefore a gale does not blow a whole morning
Nor does a downpour last a whole day.
Who does these things? Heaven and Earth.
If even Heaven and Earth cannot force perfect continuity
How can people expect to?
Therefore there is such a thing as aligning one's actions with the Tao.
If you accord with the Tao you become one with it.
If you accord with virtue you become one with it.
If you accord with loss you become one with it.
The Tao accepts this accordance gladly.
Virtue accepts this accordance gladly.
Loss also accepts accordance gladly.
If you are untrustworthy, people will not trust you."
-  Translated by Charles Muller, 1891, Chapter 23

Is That a Fish in Your Ear?: Translation and the Meaning of Everything  By David Bellos.  New York, Faber and Faber, 2011.  Index, notes, 393 pages.  ISBN: 9780865478763. VSCL.  

Chapter 23 of the Tao Te Ching

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

English Language Translators' Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

 A typical webpage created by Mike Garofalo on a Chapter of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes at least 16 different translations or interpolations of the Chapter in English, two Spanish translations, the Chinese characters for the Chapter, a Wade-Giles and Hanyu Pinyin Romanization of the Mandarin Chinese words for the Chapter, recommended reading lists, a detailed bibliography; indexing by key words and terms for the Chapter in English, Spanish, and the Wade-Giles Romanization; some commentary, and other resources for the Chapter.  

What is the Best Picture of the Human Soul?

"We human beings have bodies.  We are "rational animals," but we are also "rational animals," which means that our rationality is embodied.  The centrality of human embodiment directly influences what and how things can be meaningful to us, the ways in which these meanings can be developed and articulated, the ways we are able to comprehend and reason about our experience, and the actions we take.  Our reality is shaped by the patterns of our bodily movement, the contours of our spatial and temporal orientation, and the forms of our interaction with objects."
-  Mark Johnson, The Body in the Mind, 1987, xix

“The human body is the best picture of the human soul.”
-  Ludwig Wittgenstein, Philosophical Investigations

"It was a great thing to be a human being. It was something tremendous. Suddenly I'm conscious of a million sensations buzzing in me like bees in a hive. Gentlemen, it was a great thing."
-  Karel Capek  

“Somaesthetics can be defined as the critical study of the experience and use of one’s body as a locus of sensory-aesthetic appreciation (aesthesis) and creative self-fashioning.”
-  Richard Shusterman

Somaesthetic Practices for Health, Well-Being and Mindfulness

The Body in the Mind: The Bodily Basis of Meaning, Imagination, and Reason  By Mark Johnson.  University of Chicago Press, 1987, 1992.  Index, notes, 272 pages.  ISBN: 978-0226403182.  VSCL.  

Thinking through the Body: Essays in Somaesthetics.  By Richard Schusterman.  New York, Cambridge University Press, 2012.  380 pages.  ISBN: 9781107698505.  

Dragon Chi Kung Exercises

Exercises that involve twisting, turning, spiraling, screwing, sliding, swinging, swimming, sinking down and rising up, wiggling, undulating, circling, or twining are often associated with snakes and dragons.  There are many Qigong sets and specific Qigong movements given a name that includes a 'Dragon.'  Baguazhang and Shaolin Kung Fu also include many "Dragon" forms, sets and movements.  Silk Reeling Qigong is also related to Dragon like movements. 

Dragon Qigong is often associated with Wudang Taoist mind/body arts.  Maybe the cliffs and valleys of the Wudang Mountain area are home to many dragons? Dragons have a well established place in Taoist symbolism and lore, as well as in Chinese culture in general.    

My updated webpage on Dragon Qigong includes an extensive bibliography, links, resources, an introduction, quotations, and a detailed description of my own Dragon Qigong set.  

I welcome suggestions for additions and changes to the Dragon Qigong webpage. 

Rising Wave, Falling Wave

"Let's start from the beginning with the very first move, the T'ai Chi Open Stance, in which you simply raise the hands prior to stepping off [to ward off right in the long 108 form].  When raising the arms and hands you want to simultaneously press your Bubbling Well [Yung Chuan, K-1, bottom center behind the ball of each foot] points down into the earth.  This downward press into your feet will lend a wavelike quality to your body and arms as you raise your arms up in front.  You'll feel this wave of force traveling up through your body and out to your fingertips before it returns back down through your body to the earth, (the returning down part being somewhat analogous to an undertow).  Though there are no corners per se, the hands and fingertips are where that wavelike force changes direction for "up and out" to "back in and down."  In order to really feel this quality you can exaggerate the movement of the hands as the fingers extend out and up so that they resemble the tail fin of a whale propelling itself forward through the ocean's depths."
-  Sifu John Loupos,  Inside Tai Chi: Hints, Tips, Training, and Process for Students and Teachers, 2002, p. 176.  

Opening or Commencement Movement of Yang Style of Taijiquan

Explanations, Descriptions, Interpretations, Reflections

Here are three very good Taijiquan books by Sifu John Loupos that I have studied for a many years.  Sifu Loupos has been studying and teaching external and internal martial arts since 1966.  He has a B.S. degree in psychology.  His writing is clear, informative, insightful, and very useful for Taijiquan practitioners at all levels.  

Inside Tai Chi: Hints, Tips, Training, and Process for Students and Teachers.  By John Loupos.  Boston, Massachusetts, YMAA Publications, 2002.  Glossary, resources, index, 209 pages.  ISBN: 1886969108.   
   
Exploring Tai Chi: Contemporary Views on an Ancient Art.  By John Loupos.  Boston, Massachusetts,  YMAA Publications, 2003.  135 illustrations.  Glossary, index, 206 pages.  ISBN: 0940871424.  

Tai Chi Connections: Advancing Your Tai Chi Experience.  By John Loupos.  Boston, MA, YMAA Publication Center, 2005.  Index, 194 pages.  ISBN: 1594390320.   

Raise Hands and Lower Hands, 1c - 1e  

Head High and Energy Lifted

 What Does "Xu Ling Ding Jin" Mean?

"One of the most vexing phrases in this body of texts appears in Wang Zongyue's "The Taijiquan Treatise."  This is the phrase that I've translated "An intangible and lively energy lifts the crown of the head."  The actual phrase in Chinese is xu ling ding jing.  Xu means "empty," "void," "abstract," "shapeless," or "insubstantial."  Ling can mean "neck," "collar," "to lead," "to guide," or "to receive."  Ding here means "the crown of the head."  Jin is a word that should be familiar to most Taijiquan practitioners, meaning "energy" or "strength."  To translate this phrase literally in a way that makes sense is seemingly impossible. ...  To demonstrate the difficulties presented in translating the phrase, I've assembled for comparison a number of different renderings:

Yang Jwing-Ming translates xu ling ding jin as:
"An insubstantial energy leads the head upward."

T.T. Liang renders it:
"A light and nimble energy should be preserved on the top of the head."

Benjamin Pang Jeng Lo translates the phrase:
"Effortlessly the jin reaches the headtop."

Douglas Wile translates the phrase variously:
"The energy at the top of the head should be light and sensitive."
and
"Open the energy at the crown of the head."

Guttmann gives one rendering as,
"... the head is upheld with the intangible spirit."
Elsewhere, he gives it a fairly plausible if incomprehensible literal rendering as a noun phrase:
"Empty dexterity's top energy."

Huang Wen-Shan translates it as:
"The head-top should be emptied, alert, and straight."

Robert Smith's version has it:
"The spirit of vitality reaches to the top of the head."

Jou Tsung Hwa's rendering is similiar:
"The spirit, or shen, reaches the top of the head."

Finally, in one of the freer renderings I've seen, T. Y. Pang renders the phrase:
"The spine and the head are held straight by strength, which is guided by the mind."

As the reader can see, the range of nuance in these diverse translations of this one phrase is considerable.  Virtually all of the readings are interpretive; that is, the four-character phrase as it has been handed down will not yield a dependable reading based on the characters alone.  One can only conclude that this phrase is a remnant of an oral formula whose original structure eludes our knowledge.  Our understanding of it inevitably depends upon the context─ the following phrase about sinking the qi to the dantian─ and upon commentaries of former masters, including Yang Chengfu's elaboration in the first of his "Ten Essentials."  The concept is also linked to differently worded but related phrases appearing in other classics, for example, "the spirit (shen) threads to the crown of the head" (shen guan ding) in the "Song of the Thirteen Postures," and the phrase about "suspending the crown of the head" (ding tou xuan) appearing in both "The Mental Elucidation of the Thirteen Postures" and the "Song of the Thirteen Postures." "

Mastering Yang Style Taijiquan  By Fu Zhongwen, pp. 182-183. 

Mastering Yang Style Taijiquan  By Fu Zhongwen.  Translated by Louis Swaim.  Berkeley, California, Blue Snake Books, c 1999, 2006.  Bibliography, glossary, 226 pages.  ISBN: 9781583941522.  VSCL.  Fu Zongwen (1919-1994) was a student of Yang Cheng Fu.  Translations of many Tai Chi classics are included.  A list of 85 movements are provided.  251 movement analysis illustrations.  Over 76 of the illustrations are traced and drawn from photographs of Yang Chengfu.  Detailed descriptions of the long form, pp. 26-162.  Push hands information.  Yang Tai Chi essentials.


Cloud Hands Taijiquan

Valley Spirit Qigong

Somatic Practices for Health, Well-Being and Mindfulness

Tao Te Ching Translations



  

Why Do You Walk?

As I walk 3.6 miles in the morning, four days each week, I enjoy the interplay of all the senses and the kinesthetic exuberance of the flowing movement.  The scenery along my safe rural walking path is beautiful and changing with the seasons.  While walking, I mostly am just walking, and sometimes thinking, reflecting, contemplating, or meditating.  These experiences are something I treasure.  Walking is beneficial for my heart, and helps me keep my diabetes under control.  Walking is an integral component of my regular Sadhana ... my "spiritual" practices.  

"If you want to know if your brain is flabby, feel your legs." 
-  Bruce Barton   

"Think with your whole body."
-  Taisen Deshimaru

”If you want to find the answers to the Big Questions about your soul, you’d best begin with the Little Answers about your body.”
-  George Sheehan

"Isn't it really quite extraordinary to see that, since man took his first step, no one has asked himself why he walks, how he walks, if he has ever walked, if he could walk better, what he achieves in walking .. questions that are tied to all the philosophical, psychological, and political systems which preoccupy the world."
-  Honoré de Balzac, Theorie de la Demarché   

Walking: Quotations, Sayings, Facts, Lore, Poetry.  Compiled by Mike Garofalo.   

Somatic Practices for Health, Well-Being and Mindfulness

"Roads go ever ever on,
Over rock and under tree,
By caves where never sun has shone,
By streams that never find the sea;
Over snow by winter sown,
And through the merry flowers of June,
Over grass and over stone,
And under mountains of the moon.

Roads go ever ever one
Under cloud and under star
Yet feet that wandering have gone
Turn at last to home afar.
Eyes that fire and sword have seen
An horror in the halls of stone
Look at last on meadows green
And trees and hills they long have known."
-  J. R. R. Tolkien, The Hobbit

Happy New Year!

In China, they celebrate the New Year, in 2015, from February 18th to February 24th.

Kick up your heels, celebrate, be positive, be hopeful, smile, laugh, share, hug ...

Clean your house thoroughly for this celebration.  Have the kitchen well stocked.

Remember all the valuable contributions and good deeds of your family and your Ancestors.  

Avoid conversations about the saddening and negative aspects of life during this time. 

This year, the honored animal is the sheep or goat.

Happy New Year Greeting in Mandarin Chinese:  xin nian kuai le! (sing nee-ann koo-why ler) 

 

Both Easter and the Chinese New Year, set according to lunar and solar calendar calculations, arrive as the Spring season is beginning.  Where I live in Northern California, Spring sights and sounds are arriving a bit early this year because it has been a warm dry winter season. Many trees near our home are in full bloom: almonds, apricots, and plums. 

Bejing, China, is located about the same latitude (40N) as where I live in Red Bluff, California. 

The plum tree originated in China.  Many cultivars and varieties of plums have been developed over many centuries.  What a wonderful gift to the world of agriculture!

 

In my back yard, in full bloom right now, is a Santa Rosa Plum tree.  It has white blossoms.  In 1906, Luther Burbank developed this plum tree variety.  

March: Poems, Quotes, Sayings, Lore.  Compiled by Mike Garofalo.

 

 

 

Daodejing, Laozi, Chapter 24

Tao Te Ching by Lao Tzu
Chapter 24

"He who stands on tiptoe does not stand (firm);
He who strains his strides does not walk (well);
He who reveals himself is not luminous;
He who justifies himself is not far-famed;
He who boasts of himself is not given credit;
He who prides himself is not chief among men.
These in the eyes of Tao
Are called "the dregs and tumors of Virtue,"
Which are things of disgust.
Therefore the man of Tao spurns them."
-  Translated by Lin Yutang, 1955, Chapter 24

"By standing on tiptoe one cannot keep still.
Astride of one's fellow one cannot progress.
By displaying oneself one does not shine.
By self-approbation one is not esteemed.
In self-praise there is no merit.
He who exalts himself does not stand high.
Such things are to Tao what refuse and excreta are to the body.
They are everywhere detested.
Therefore the man of Tao will not abide with them."
-  Translated by Walter Gorn Old, 1904, Chapter 24

"It is not natural to stand on tiptoe, or being astride one does not walk.
One who displays himself is not bright, or one who asserts himself cannot shine.
A self-approving man has no merit, nor does one who praises himself grow.
The relation of these things (self-display, self-assertion, self-approval) to Tao is the same as offal is to food.
They are excrescences from the system; they are detestable; Tao does not dwell in them."
-  Translated by Dwight Goddard, 1919, Chapter 24   

"Those who are on tiptoes cannot stand
Those who straddle cannot walk
Those who flaunt themselves are not clear
Those who presume themselves are not distinguished
Those who praise themselves have no merit
Those who boast about themselves do not last
Those with the Tao call such things leftover food or tumors
They despise them
Thus, those who possesses the Tao do not engage in them"
-  Translated by Derek Linn, 2006, Chapter 24  

企者不立.  
跨者不行.  
自見者不明.  
自是者不彰.
自伐者無功.
自矜者不長.
其在道也, 曰餘食贅行.
物或惡之.
故有道者不處.
-  Chinese characters, Tao Te Ching, Chapter 24 


ch'i chê pu li.
k'ua chê pu hsing.
tzu chien chê pu ming.
tzu shih chê pu chang.
tzu fa chê wu kung.
tzu ching chê pu ch'ang.
ch'i tsai tao yeh, yüeh yü shih chui hsing.
wu huo wu chih.
ku yu tao chê pu ch'u.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 24 



"Standing tiptoe a man loses balance,
Walking astride he has no pace,
Kindling himself he fails to light,
Acquitting himself he forfeits his hearers,
Admiring himself he does so alone.
Pride has never brought a man greatness
But, according to the way of life,
Brings the ills that make him unfit,
Make him unclean in the eyes of his neighbor,
And a sane man will have none of them."
-  Translated by Witter Bynner, 1944, Chapter 24  


"He who stands on tiptoe is not steady,
He who holds legs stiffly cannot walk.
He who looks at self does not see clearly.
He who asserts himself does not shine.
He who boasts of himself has no merit.
He who glorifies himself shall not endure.
These things are to the Tao like excreta or a hideous tumour to the body.
Therefore he who has Tao must give them no place."
-  Translated by Isabella Mears, 1916, Chapter 24  

"Quien se sostiene de puntillas no permanece mucho tiempo en pie.
Quien da largos pasos no puede ir muy lejos.
Quien quiere brillar
no alcanza la iluminación.
Quien pretende ser alguien
no lo será naturalmente.
Quien se ensalza no merece honores.
Quien se vanagloria
no realiza ninguna obra.
Para los seguidores del Tao, estos excesos son como excrecencias
y restos de basura que a todos repugnan.
Por eso, quien posee el Tao
no se detiene en ellos, sino que los rechaza."
-  Translation from Wikisource, 2013, Capitulo 24  

"Standing on tiptoe, you are unsteady.
Straddle-legged, you cannot go.
If you show yourself, you will not be seen.
If you affirm yourself, you will not shine.
If you boast, you will have no merit.
If you promote yourself, you will have no success.
Those who abide in the Tao call these
Leftover food and wasted action
And all things dislike them.
Therefore the person of the Tao does not act like this."
-  Translated by Charles Muller, 1891, Chapter 24


Is That a Fish in Your Ear?: Translation and the Meaning of Everything  By David Bellos.  New York, Faber and Faber, 2011.  Index, notes, 393 pages.  ISBN: 9780865478763. VSCL.  

Chapter 24 of the Tao Te Ching

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

English Language Translators' Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

 A typical webpage created by Mike Garofalo on a Chapter of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes at least 16 different translations or interpolations of the Chapter in English, two Spanish translations, the Chinese characters for the Chapter, a Wade-Giles and Hanyu Pinyin Romanization of the Mandarin Chinese words for the Chapter, recommended reading lists, a detailed bibliography; indexing by key words and terms for the Chapter in English, Spanish, and the Wade-Giles Romanization; some commentary, and other resources for the Chapter.  

Chen Taijiquan 18 Movement Short Form

I have enjoyed practicing this short Chen Taijiquan form for the past seven years.  It was developed by Grandmaster Chen Zhenglei.

Chen Taijiquan Short 18 Movement Form Webpage

List of Movements of the Chen Taijiquan 18 Movement Short Form

Chen Taijiquan Old Frame First Form Laojia Yilu Webpage


Chen Style Tai Chi Essential 18 Postures with Patrick Martin.  Instructional DVD, 2 DVDs, 238 minutes.  Disk 1, 130 Minutes.  Jade Dragon Tai Chi International, Empty Circle Productions, 2008.  VSCL.  Patrick Martin is a student of Grandmaster Chen Zhenglei, and has been practicing and teaching Chen style Tai Chi for the last 20 years.  Detailed instructions for each movement sequence.  This DVD would be my first choice for an excellent instructional DVD on the Chen 18 Form.  


Watch Grandmaster Chen Zhenglei perform the short form he created:

Xing Yi Quan Internal Martial Arts

"Dragon Body - This imaginary beast is common in Chinese fables and folklore. The dragon could fly high, riding the mists, contracting and twisting it's body like a snake through the clouds. Xingyi places high importance on this for every transitional movement in the art should embody the spirit of the dragon, expanding and contracting, striking out with mystical prowess.

Chicken Leg - This is one of the most basic fundamentals of the art of Xingyiquan. A chicken can run very quickly and stop suddenly, keeping it's weight on one leg, ready to peck. Xingyi's five elements all encompass this theory by stepping forward onto one leg before it issues it's strike much like a chicken does. By mastering this, you can advance, retreat, turn and change forms very quickly because the weight is always ready to transfer.

Eagle Claw - While the hands are relaxed and held in gentle curves when in transitional movements, when striking, they must become like the fearless bird of prey's attacking talons, digging and grasping with an iron grip. This is especially seen in the beginning movement of Pi Quan when the hands draw down towards the Dan Tian. This is also very important in Xingyi, for many of the art's applications consist of grabbing with one hand while simultaneously striking with the other.

Bear Shoulders - Bears are large animals that can can generate a great deal of power from their great rounded shoulders. The Xingyi practitioner must mimic this to obtain maximum power in his art. By rounding the shoulders and hollowing the chest, the body actually "gets behind" the arms and hands, so when you strike, the power doesn't come from the arms, but from the whole body.

Tiger's Head Embrace - The tiger is a very regal beast. They are powerful and strong animals that exude the finest and most fearsome aspects of nature. In Xingyi, the head must be held erect and slightly back, but spiritually, it must also capture the imposing manner of the tiger, letting it's blank cunning show in your eyes and it's ability to pounce.

- Xonghua Xinyiquan

Xing Yi Quan (Hsing I Chuan): Bibliography, Links, Resources, Quotes, Notes. By Mike Garofalo.


Xing Yi Quan Xue: The Study of Form-Mind Boxing.   By Sun Lu Tang.  Translated by Albert Liu.  Compiled and edited by Dan Miller.  Burbank, CA, Unique Publications, 2000.  ISBN: 0865681856.  312 pages.  Includes a biography of Sun Lu Tang (pp.1-41) by Dan Miller.  The work was encouraged and supported by Sun Jian Yun, and an interview with her is included.  Translations by Tim Cartmell, Gu Feng Mei, and Huang Guo Qi.  This original book was first published in 1915.  It was the first book ever published that integrated Chinese martial arts with Chinese philosophy and Daoist Qi cultivation theories.  The book includes many photographs of Sun Lu Tang.  



"Of the three internal arts, Xing Yi is probably the most straightforward to understand in terms of practical fighting applications. Grandmaster Sun, however, believed that the most important reason to practice martial arts was the improvement of one's health; developing fighting ability was merely of secondary importance. Sun himself certainly benefited in both respects. In 1933, at the age of 73 and shortly before his death, Sun was examined by a physician and found to have the body of a 40-year old. Furthermore, throughout his life he was an awesome fighter: He worked as a professional bodyguard, taught martial arts at the Presidential Palace, and never lost a challenge match.
Certain health benefits of Xing Yi training are obvious. It is a low-impact exercise requiring little jumping, few low stances, and smooth rather than ballistic movements. As Sun notes in his book, it can be practiced by anyone, both the young and old, and the sick and infirm. Healthy people will grow stronger, while those with a disease will recover their health. However, in addition to the external physical benefits, Xing Yi practice offers a sophisticated system of internal energy training that stimulates the major energetic pathways within the body.

At the core of Sun Lu Tang's Xing Yi Quan system is the 12 animals set. This set consists of 12 lines of movements, each emulating the fighting techniques of the 12 animals that come from heaven and earth. These are the Dragon, Tiger, Monkey, Horse, Water Lizard, Chicken, Sparrow Hawk, Swallow, Snake, Tai Bird, Eagle, and Bear. Regular practice of the 12 animals set benefits the practitioner both externally and internally. Externally, one learns the physical characteristics of each animal-the explosive power of the tiger, or the strength of the bear, for example. Internally, each animal form stimulates the internal energy, or Qi, in a particular and beneficial manner. The remainder of this article describes both the energetic work and the fighting applications of four of the animal forms: the Dragon, Tiger, Eagle, and Bear."
-  Justin Liu,  Cultivation and Combat: The Fighting Animals of Xing Yi Quan.

 

Living Fully With an End in Clear View

"Belief in our mortality, the sense that we are eventually going to crack up and be extinguished like the flame of a candle, I say, is a gloriously fine thing.  It makes us sober; it makes us a little sad; and many of us it makes poetic.  But above all, it makes it possible for us to make up our mind and arrange to live sensibly, truthfully and always with a sense of our own limitations.  It gives us peace also, because true peace of mind comes from accepting the worst.
     Deprived of immortality, the proposition of living becomes a simple proposition.  It is this: that we human beings have a limited span of life to live on this earth, rarely more than seventy years, and that therefore we have to arrange our lives so that we may live as happily as we can under a given set of circumstances. ...  It made us therefore, cling to life─the life of the instinct and the life of senses─on the belief that, as we are all animals, we can be truly happy only when all our normal instincts are satisfied normally.  This applies to the enjoyment of life in all its aspects.
     A sad poetic touch is added to this intense love of life by the realization that this life we have is essentially mortal.  For if this earthly existence is all we have, we must try the harder to enjoy it while it lasts.  A vague hope of immortality detracts from our wholehearted enjoyment of this earthly existence."
 -  Lin Yutang, The Importance of Living, 1937, p.155-160.  



Death: Quotes, Poetry, Sayings, Wisdom 

How to Live the Good Life 

  

Embodiment: Psychology, Philosophy, Practices

I have learned and benefited greatly from reading and studying the following three books:

Awakening Somatic Intelligence: The Art and Practice of Embodied Mindfulness   By Risa F. Kaparo, Ph.D.  Berkeley, California, North Atlantic Books, 2012.  Index, 368 pages.  ISBN: 978-1583944172.  Subtitle: Transform Pain, Stress, Trauma, and Aging.  VSCL.  

Philosophy in the Flesh : The Embodied Mind and Its Challenge to Western Thought.  By George Lakoff and Mark Johnson.  Basic Books, Perseu Books, 1999.  Index, bibliography, 624 pages.  ISBN: 0465056741.   "The mind is inherently embodied.  Thought is mostly unconscious.  Abstract concepts are largely metaphorical."  VSCL.

Mindfulness Yoga: The Awakened Union of Breath, Body, and Mind.   By Frank Jude Boccio.   Boston, MA, Wisdom Publications.  Index, bibliography, notes, 340 pages.  ISBN: 0861713354.  VSCL.   

Somaesthetics, Body-Mind Practices, Embodiment Arts

Quotations, Facts, Information, Bibliography, Resources

Valley Spirit Yoga

Brains in Your Head, Feet in Your Shoes

"Our philosophies must be rewritten to remove them from the domain of words and "ideas," and to plant their roots firmly in the earth."
-   William Vogt

"Better well done than well said."
-  Benjamin Franklin

"If you are seeking creative ideas, go out walking.  Angels whisper to a man when he goes for a walk."
-   Raymond Inmon

"You have brains in your head. You have feet in your shoes.  You can steer yourself any direction you choose."
-  Dr. Seuss

"Above all do not lose your desire to walk.  Everyday I walk myself into a state of well being and walk away from every illness.  I have walked myself into my best thoughts and I know of no thought so burdensome that one cannot walk away from it.  But by sitting still, and the more one sits still, the closer one comes to feeling ill ... if one keeps on walking everything will be alright."
-   Soren Kierkegaard.

I walk 3.6 miles on a quiet country lane in the morning every Friday, Saturday, Sunday, and Monday.  This weekend, I enjoyed listening to upbeat popular music and some lectures by Alan Watts while during some of my walks.  

Walking: Quotes, Poems, Sayings.   Compiled by Mike Garofalo.

Embodied Cognition, Body-Mind, Somaesthetics

Cloud Hands Blog Usage

The Cloud Hands Blog has now served up over 500,000 page views of blog posts to readers from around the world.  In July of 2014, it had served up a total of 400,000 page views.

I have made 2,031 posts to this Cloud Hands Blog.  My first post to the Cloud Hands Blog was made on October 26, 2005.   

There were 12,425 page views of the Cloud Hands Blog in the last month, and 419 page views yesterday.  There are now 99 persons that follow this blog by email. 

I have had some positive feedback and awards for the Cloud Hands Blog. 


Thank you very much to all those persons that have read the posts to this blog.  


Last year, I added a Translate button at the top of the right sidebar so that non-English readers can read the post in the language of their choice, albeit within the limitations of automatic machine translations.

I use Blogger for a number of reasons.  First, blogging provides a permanent record of one's written contributions with backup files.  Second, your posts can be indexed in a variety of ways.  Third, it provides a useful and flexible structure for linking to other related websites and blogs.  Fourth, people can subscribe to your posts via an email blog aggregator.  Fifth, your posts and content links are added automatically and immediately to the Google and Bing indexes.  Sixth, you can display photos, graphics, and UTube embeds in your blog.  Seventh, web publishers can use their blog to create a alternative front-end index to their other websites and webpages.  Eight, it serves as my readily available online notebook. 

The nice aspect of any Blogger blog is the fact that all posts are thoroughly indexed by topics shown in the lower right side bar.  The blog has a search box at the top left hand corner of the blog that provides full access to all past posts.  Also, there are links in the right sidebar to other blogs and webpages by others that are worth exploring and reading.




My Cloud Hands Blog is primarily a online vehicle for referring people to my hundreds of webpages with specific, extensive, and focused content on subjects of interest to me, and updating my readers on the webpages I am currently creating or improving.  Links in each post point to relevant material in my webpages on a particular subject. A partial index to my many webpages can be found at Green Way Research. 

I have been creating webpages at the Spirit of Gardening website since 1999.  Over 31 million webpages were served to people all around the world from the Spirit of Gardening website from 1999-2015.  I use BlueHost for hosting my webpages. 

I have been creating webpages at Green Way Research since 2001.  Each year over 1 million webpages are served up from the Cloud Hands website which includes Cloud Hands Taijiquan, Valley Spirit Qigong, Ripening Peaches: Taoist Studies and Practices, A Philosopher's Notebooks, The Good Life, and One Old Druid's Final Journey. 

Over 4,100 persons have written to me since 1999 to tell me how these hundreds of webpages have provided them with enjoyment, inspiration, information, and insights; or, to ask me questions.   

My main webpage efforts in 2014 had been weekly work on the 81 Chapters of the Tao Te Ching by Lao Tzu.  By June of 2014, I completed adding 16 English language translations for each Chapter, two Spanish language translations for each of the 81 chapters of the Daodejing, and indexing by Spanish language terms for all the Chapters.  Each Friday, I submit a post on the Daodejing to the Cloud Hands Blog. 

In 2015, my reading, research, and writing will be focused on on embodied cognition, pragmatism, metaphors, fitness practices, and the senses. 

Hopefully, posts to this blog will benefit my readers in some positive way, lead to discovering other mind-body fitness options they might explore, and providing a little insight on topics of mutual interest.

Yes, I do repeat previous blog posts.  Few busy people have the time to post original material each day unless the blog is a steady source of income for them. Since I am semi-retired and still work two part-time jobs for 30 hours total each week, and exercise six days a week, my time available for original creative writing is somewhat limited.  Also, I focus on a more limited set of topics, and seldom comment on current events unless it is relevant to local personal situations surrounding my various practices, e.g., gardening, seasons, body-mind arts, etc.. 


I recently upgraded my computer to a new HP Pavillion desktop computer running Windows 8.1.  I moved all my software and files over to the new computer.  I am now using the Microsoft Office Suite 2007.  In the past, I used the Microsoft Office Suite 2003 running on Windows XP on a Gateway desktop computer.  I purchased a number of good low priced used books from Amazon about the Microsoft Office Suite 2007. I also use Dreamweaver, Photoshop, and other software programs.  We also use a portable computer and tablet computer in various locations around our home.  

Tao Te Ching by Lao Tzu, Chapter 25

Dao De Jing, Laozi
Chapter 25

"There was something undefined and complete, coming into existence before Heaven and Earth.
How still it was and formless, standing alone, and undergoing no change, reaching everywhere and in no danger of being exhausted!
It may be regarded as the Mother of all things.
I do not know its name, and I give it the designation of the Tao. 
Making an effort to give it a name, I call it The Great.
Great, it passes on in constant flow.  
Passing on, it becomes remote.
Having become remote, it returns.
Therefore the Tao is great, Heaven is great, Earth is great, and the sage king is also great.
In the universe there are four that are great, and the sage king is one of them.
Man takes his law from the Earth.
Earth takes its law from Heaven.
Heaven takes its law from the Tao.
The law of the Tao is its being what it is."
-  Translated by James Legge, 1891, Chapter 25 

"Something formless yet complete,
existing before heaven and earth.
Silent and limitless,
it stands alone and does not change.
Reaching everywhere, it does not tire.
Perhaps it is the Mother of all things under heaven.
I do not know its name
so I call it "Tao."

When I have to describe it I call it "great."
Being great it flows.
It flows far away.
Having gone far away, it returns.

Therefore, the Tao is great.
Heaven is great.
Earth is great.
People are also great.
Thus, people constitute one of the
four great things of the universe.

People conform to the earth.
The earth conforms to heaven.
Heaven conforms to the Tao.
The Tao conforms to its own nature."
-  Translated by Tolbert McCarroll, 1982, Chapter 25   

 

"There was a Thing, all-holding, all-complete,

Which was before existed Heaven and Earth,

Changeless! Formless! Solitary! Calm!

All-pervading! Unlimited! the birth

Of all the mighty universe concealed

Within the Motherhood not yet revealed.

I do not know its name; the Way; the Course;

The Tao, I call it; if constrained to make

A name, I call it furthermore The Great!

And Great, it passes onward and away,

Tis afar, and from afar returning flows,

The ebb of that great tide which sourceless rose.
Now then the Tao is great, and Heaven is great,

And Earth is great, and greatness is of Kings;

Within the world the greatnesses are four,

And one is he who rules over men and things;

Man takes his law from Earth; from Heaven this:

Heaven from the Tao; the Tao from what it is."
-  Translated by Isaac Winter Heysinger, 1903, Chapter 25 

"Before creation a prescience existed,
Self-contained, complete,
Formless, voiceless, mateless,
Changeless,
Which yet pervaded itself
With unending motherhood.
Though there can be no name for it,
I have called it 'the way of life.'
Perhaps I should have called it 'the fullness of life,'
Since fullness implies widening into space,
Implies still further widening,
Implies widening until the circle is whole.
In this sense
The way of life is fulfilled,
Heaven is fulfilled,
Earth fulfilled
And a fit man also is fulfilled:
These are the four amplitudes of the universe
And a fit man is one of them:
Man rounding the way of earth,
Earth rounding the way of heaven,
Heaven rounding the way of life
Till the circle is full."
-  Translated by Witter Bynner, 1944, Chapter 25  

有物混成.
先天地生.
寂兮.
為兮獨立不改.
周行而不殆.
可以為天下母.
吾不知其名.
字之曰道.
強為之名曰大.
大曰逝.
逝曰遠.
遠曰反.
故道大, 天大, 地大, 王亦大.
域中有四大, 而王居其一焉.
人法地.
地法天天法道.
道法自然.
-  Chinese characters, Tao Te Ching, Chapter 25 

yu wu hun ch'êng.
hsien t'ien ti shêng.
chi hsi.
liao hsi tu li pu kai.
chou hsing erh pu tai.
k'o yi wei t'ien hsia mu.
wu erh chuh ch'i ming.
tzu chih yüeh tao.
ch'iang wei chih ming yüeh ta.
ta yüeh shih.
shih yüeh yüan.
yüan yüeh fan
ku tao ta, t'ien ta, ti ta, wang yi ta.
yü chung yu ssu ta, erh wang chü ch'i yi yen.
jên fa ti.
ti fa t'ien t'ien fa tao.
tao fa tzu jan.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 25 

"There is a thing inherent and natural,
Which existed before heaven and earth.
Motionless and fathomless,
It stands alone and never changes;
It pervades everywhere and never becomes exhausted.
It may be regarded as the Mother of the Universe.
I do not know its name.
If I am forced to give it a name,
I call it Tao, and name it as supreme.
Supreme means going on;
Going on means going far;
Going far means returning.
Therefore Tao is supreme; heaven is supreme; earth is supreme; and man is also supreme.
There are in the universe four things supreme, and man is one of them.
Man follows the laws of earth;
Earth follows the laws of heaven;
Heaven follows the laws of Tao;
Tao follows the laws of its intrinsic nature."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 25 

 

"Antes aún que el cielo y la tierra ya existía un ser inexpresable.
Es un ser vacío y silencioso, libre, inmutable y solitario.
Se encuentra en todas partes y es inagotable.
Puede que sea la Madre del universo.
No sé su nombre, pero lo llamo Tao.
Si me esfuerzo en nombrarlo lo llamo grande.
Es grande porque se extiende.
Su expansión le lleva lejos.
La lejanía le hace retornar.
El Tao, pues, es grande y el cielo es grande.
La tierra es grande y también lo es el hombre.
En el universo hay cuatro cosas grandes, y el hombre del reino es una de ellas.
El hombre sigue la ley de la tierra.
La tierra sigue la ley del cielo.
El cielo sigue la ley del Tao.
El Tao sigue su propia ley."
-  Spanish Version Online at RatMachines, Capitulo 25 

 

"What's behind it all?
There is a thing-kind made up of a mix.
It emerges before the cosmos.
Solitary! Inchoate!
Self grounded and unchanging.
Permeating all processes without extremity.
We can deem it the mother of the social world.
I don't know its name. When put in characters we say dao.
Forced to deem it as named, we say 'great.'
Being great, we say 'comprehensive.'
Being comprehensive, we say 'far reaching.'
Being far reaching, we say 'reverting.'
So our dao is great;
Nature (heaven) is great,
Earth is great,
and kings are also great.
Within a region are four 'greats.'
And the King occupies one of those [lofty] statuses.
Humans treat earth as a standard.
Earth treats constant nature as a standard.
Constant nature treats dao as a standard.
Dao treats being so of itself as a standard."
-  Translated by Chad Hansen, Chapter 25  

Chapter 25 of the Tao Te Ching

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

English Language Translators' Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

 A typical webpage created by Mike Garofalo on a Chapter of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes at least 16 different translations or interpolations of the Chapter in English, two Spanish translations, the Chinese characters for the Chapter, a Wade-Giles and Hanyu Pinyin Romanization of the Mandarin Chinese words for the Chapter, recommended reading lists, a detailed bibliography; indexing by key words and terms for the Chapter in English, Spanish, and the Wade-Giles Romanization; some commentary, and other resources for the Chapter.