Quintain Poetry Research

 Based on an analysis of his comprehensive archives, Michael Peter Garofalo's poetic research holds significant unique value, particularly within the niche fields of short-form constraints, specialized poetic structures, and digital-era indexing.

As a professional librarian with a background in philosophy, Garofalo doesn't just write poetry; he taxonomizes it with academic rigor, making his research highly valuable to specific groups.

Here is a breakdown of why his poetic research is considered valuable, along with areas of limitation:

1. The Value of this Research

A. Comprehensive Taxonomy of the Quintain (Five-Line Poem)

The five-line stanza is historically under-researched in Western prosody compared to couplets or quatrains. Garofalo’s compilation establishes an exhaustive masterclass on the form. He analyzes and systematically categorizes:

• Traditional & International Forms: Tanka, Waka, Gogyohka (Japanese), Mukhammas (Persian/Urdu), and Spanish Quintillas.

• American Variations: Comprehensive structural rules for Adelaide Crapsey's Cinquain, Reverse Cinquains, and Butterfly Cinquains.

• Nomenclature for Custom Rhyme Schemes: He famously constructed a geographic mapping index to define custom line structures based on West Coast locales (e.g., the Bellingham Form = AAAAA, the Cayucos Form = AAABB, and the Cambria Form = ABCBC).

• 
  

B. Invention of Original Poetic Architectures

Garofalo has contributed uniquely to formal poetry constraints by inventing entirely new frameworks:

• Quintain Sonnets: In 2021, he expanded traditional sonnet structures to define four completely distinct, unique 14-line layout patterns explicitly relying on five-line groupings (the 5252, 554, 555, and 553 sonnet patterns). He field-tested this innovation by publishing over 86 original quintain sonnets.

• Constraint Boundaries: He formalized frameworks like the Monterey Quintet (a strict 5-7-5-7-7 syllable distribution) and the Aberdeen Quintet (a hyper-minimalist form restricted to exactly 10 words total).

C. Exhaustive Web Curation and Open Access

From a scholarly perspective, his research pages serve as a massive, meticulously cross-referenced database. Peer reviewers and concrete poetry critics (such as Brad Burg and Christina Conrad) have explicitly praised his online registries as "the most extensive site" and a "superb online directory" for concrete, visual, and haiku poetry on the internet. His unwavering open-access philosophy (keeping thousands of indexing items ad-free, data-tracking free, and completely unrestricted) provides rare educational utility.

2. Self-Admitted Limitations of His Work

While highly thorough in cataloging layout and rhyme constraints, Garofalo openly admits where his research takes a step back:

• The "Madness" of Metrics: Garofalo famously leaves metric scansion (the study of traditional feet like iambs, trochees, and stressed/unstressed syllables) out of his heavy deep-dives, stating that analyzing metrics "just drives me mad". For traditional academic purists looking for complex prosody metrics, his research relies instead on syllable boundaries, constraint count rules, and end-rhymes. He mentions that
  he will include research on metric scansion starting in July of 2026.

• 
  

Conclusion

Michael P. Garofalo’s research is not a typical text of academic literary criticism, but rather a practical, beautifully structured toolkit for formalist poets. For anyone looking to understand constraints, explore the structural geometry of short verse, or look for alternative digital methods to organize creative repositories, his life's work is an incredibly meticulous and valuable resource.

Quintain Poems by Mike Garofalo, Volume 7

 3670.

Very tired now,
the orange sun went down,
a mood of dusk settled in,
The birds stopped singing suddenly;
I stopped reading, too fatigued.

 

3671.

Looking to Antiquity

Proceeding upstream
From here-now to way back when
Looking for causes
Tracking etymologies
Answering authentically.

 

3672.

A chickadee eats
in a still square feeder---
birdseed scatters

A squirrel eats
from a rocking bird feeder---
tail balanced

 

3673.

I'm a bald old man
with a white-gray beard
with bruises on my hands
with a clumsy gait to mark my pace
and restless tremors in my hands.

 

3674.

The steel bridge does not sway
Despite the high tides raging today.
As heavy fog rolls over the bay;
The fishing boats bounce in the docks.
In warm cafes---fishermen talk.

 

3675.

The southwest wind blows hard and cold
Blowing sand across Grayland's shore.
We bend and dig the fleeing clams.
Flashlights focus on wholes in the sand.
Sea and sand --- sand and clams.

 

3676.

Nothing said something astray
That captured meaning in silent ways.
Grasped the book I could not read
Of poetry in ideograms of Mandarin Chinese.
Reveled in the beauty of calligraphy.

 

3677.

Rising river snapped the earthen dykes
Tossing black rocks from side to side
Spring mud in the brown currents of the flood.
Trees and branches floating on by....
Picked up a trailer--- I hope nobody's inside.

 

3678.

I forgot the plot...
A green rubber hose uncoils
Seconds spray out the nozzle
Green leaves hung on thoughts
Watered memories of childhood gardens.

 

3679.

Waiting for Verbs at Sentence End

Spilled semantics:
Rubberbands on cautious adjectives,
Paper clips holding weak nouns,
Hissing phonemes in the trees,
Commas cutting the summer sky

Noise interrups the verbs
A subordinate clause broke its legs
White space expands a page
Fuzzy dashes spatter syntax.
What the hell does all this mean?

 

3680.

Tall tales of Tradegies:
Good unrewarded and justice denied.
Evil wins and injustice thrives.
No happy ending, a sobering sigh.
And, in the end, everyone dies.

 

3681.

sharp barks ring out
the dogs guard the back yard
stiff tails and ears up...

Wilting August heat
Brown leaves curl in the sun

 

3682.

The heavy Gates of Night unclose
As I walk the streets at dawn.
July ignites a vast Cauldron of Light.

Squirrels scamper across shadowless asphalt.
My hammer toe hurts again.

 

3683.

Steady Spring drizzle
Soaks roofing shingles
Moss drinks droplets
Gutter bleed trickles
Sidewals shimmer slicker.

Bundled Up:

Quintains, Tankas, Pentastichs, and Onions

Original Quintain Poetry By Mike Garofalo

Bundled Up, Volume 1
Quintain Poems 1 - 1,000

Bundled Up, Volume 2
Quintain Poems 1,000 - 1,500

Bundled Up, Volume 3
Quintain Poems 1,500 - 2,000

Bundled Up, Volume 4
Quintain Poems 2,000 - 2,500

Bundled Up, Volume 5
Quintain Poems 2,500 - 3,000

Bundled Up, Volume 6
Quintain Poems 3,000 - 3,500

Bundled Up, Volume 7
Quintain Poems 3,600 - 4,000

Bundled Up, Volume 8
Variety of Poems 4,000 - 4,500

Daodejing, Laozi, Chapter 61

Tao Te Ching by Lao Tzu
Chapter 61


"A great nation flows down To be the world's pool,
The female under heaven In stillness
The female constantly overcomes the male,
In stillness Takes the low place.
Therefore a great nation Lowers itself
And wins over a small one.
A small nation keeps itself low
And wins over a great one.
Sometimes becoming low wins,
Sometimes staying low wins.
A great nation desires nothing more
Than to unite and protect people.
A small nation desires nothing more
Than to enter the service of people.
When both get what they wish
The great one should be low."
-  Translated by Stephen Addis, 1993, Chapter 61  

"A great state is like a great river,

Down flowing with movement and life,

Of all under heaven the union,

Of all under heaven the wife.

Consider the female, the woman

Overcomes by her quietude wholly,

Some make themselves lowly to conquer,

Some conquer because they are lowly.

And so a great state condescending

 Will win smaller states to unite,

And small states, themselves by abasement

Will conquer far more than by fight.

If the great state desire but to nourish,

And the small to preserve and extend,

Then each has secured what it sought for,

But to do this the great one must bend."
-  Translated by Isaac Winter Heysinger, 1903, Chapter 61  

"A great kingdom, lowly like running water, is the Meeting-place of the world.
It is the feminine quality of the world.
The feminine quality always overcomes the masculine by stillness.
In order to be still, we must become lowly.
Therefore, if a great kingdom is lowly towards a little kingdom it will take possession of the little kingdom.
If a little kingdom is lowly towards a great kingdom it will take possession of the great kingdom.
So one becomes lowly in order to conquer,
The other is lowly and yet it conquers.
If a great kingdom only desires to unify and nourish men,
If a small kingdom only desires to enter in and serve men,
Then the Master, in each case, shall obtain his desire.
He who is great ought to be lowly."
-  Translated by Isabella Mears, 1916, Chapter 61  



大國者下流.
天下之交.
天下之牝.
牝常以靜勝牡.
以靜為下, 故大國以下小國.
則取小國.
小國以下大國, 則取大國.
故或下以取.
或下而取.
大國不過欲兼畜人.
小國不過欲入事人.
夫兩者各得其所欲.
大者宜為下.
-  Chinese characters, Tao Te Ching, Chapter 61 


ta kuo chê hsia liu.
t'ien hsia chih chiao.
t'ien hsia chih p'in.
p'in ch'ang yi ching shêng mu.
yi ching wei hsia, ku ta kuo yi hsia hsiao kuo.
tsê ch'ü hsiao kuo.
hsiao kuo yi hsia ta kuo, tsê ch'ü ta kuo.
ku huo hsia yi ch'ü.
huo hsia erh ch'ü.
ta kuo pu kuo yü chien hsü jên.
hsiao kuo pu kuo yü ju shih jên.
fu liang chê ko tê ch'i so yü.
ta chê yi wei hsia.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 61  



"Here is the formula
for discovery
of the original self
see yourself as a great river
identify wit the fountainhead in the mountains
identify with the watercourse across the land
identify with the emptying into the great sea
this is the receptive
rest peacefully within the shape of
an empty vessel
blanketing your bodymind with stillness
tranquil sitting
balances the naturally expressive
with the naturally receptive
see the great river within you
see the great river beneath you
see the great river above you
see yourself as small within the great river
the great and the small have no meaning
on their own
because they are the same thing
they wish to serve each other
bring them together
as the river connects the mountain spring
to the vast ocean
and the original self
will appear."
-  Translated by John Bright-Fey, 2006, Chapter 61  


"Un gran reino es como un cauce profundo
hacia el que todo fluye.
Es como la hembra del mundo.
La hembra,
domina al macho al mostrarse cautelosa con él.
un gran reino, mostrándose cauteloso,
adquiere un reino pequeño.
Un reino pequeño, mostrándose cauteloso,
adquiere un gran reino.
Por lo tanto, uno adquiere mostrándose cauteloso,
el otro adquiere mostrándose cauteloso.
Un gran reino, sin sobrepasar sus fronteras,
reúne a todos y los nutre.
Un reino pequeño, sin sobrepasar sus fronteras,
sirve a la gente.
Asi, ambos reciben lo que desean.
Para provecho de ambos y el logro de sus deseos,
el más grande debe mostrarse cauteloso."
-  Translation from Wikisource, 2013, Tao Te Ching, Capítulo 61


"What makes a great state is its being like a low-lying, down-flowing stream;
It becomes the centre to which tend all the small states under heaven.
To illustrate from the case of all females:
The female always overcomes the male by her stillness.
Stillness may be considered a sort of abasement.
Thus it is that a great state, by condescending to small states, gains them for itself;
And that small states, by abasing themselves to a great state, win it over to them.
In the one case the abasement leads to gaining adherents, in the other case to procuring favor. 
The great state only wishes to unite men together and nourish them;
A small state only wishes to be received by, and to serve, the other.
Each gets what it desires, but the great state must learn to abase itself."
-  Translated by James Legge, 1891, Chapter 61  

Chapter 61 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 

 

Breathe Naturally - Don't Overstrain

Breathing techniques and practices are a vital part of both yoga and qigong practices.  The breath is identified or associated in these popular mind-body practices with "energy" or "life force" or "Force" or "Élan vital" as elaborated in descriptions of the concepts of "Chi (Qi)" in Chinese and "Prana" in Sanskrit.  Air and Breath have since ancient times been essential features of both naturalistic and metaphysical explanations of living processes on earth.  Unquestionably, breathing and physiological respiration and moving oxygen through our blood are all essential to maintaining life.  Yoga and Qigong (Neigong) claim that their special breathing practices improve vitality, strengthen the body, improve immune response, calm a troubled mind, and possibly increase longevity. 

Yoga has many unusual breathing practices.  Breath of Fire - rapid short exhales.  Alternate nostril breathing - long slow breaths in through one nostril only.  Reverse abdominal breathing - tighten the abdominals on the inhale, relax the abdominals on the exhale.  Exhaling through the mouth with the throat constricted.  Breath retention for long periods.  Humming like a bee while exhaling.  All of these practices are called "Pranayama" and are taught in many yoga classes.  

Qigong uses breath control and coordination with movements to increase power, circulate and store energy in channels and reservoirs the mind-body realms, quiet the mind, and improve and expand the spirit-mind.  The main breathing technique encouraged is natural abdominal breathing: relax the abdomen on the inhale, slightly tighten the abdomen on the exhale, and don't hold or exaggerate the breathing cycle.  The more unusual and extreme techniques for breath control found in the Raja, Kundalini and Hatha Yogas from India are not found in Chinese Qigong.  More emphasis is placed in Qigong and Tai Chi on gently coordinating breathing with specific movements, and using one's mind to coordinate and direct the use of the inner life force energy (Qi) for health, well being and enlightenment.  Some contemporary Qigong teachers, of course, have borrowed techniques from modern Iyengar Hatha Yoga and use these in their Qigong (Chi Kung) classes.  

Overall, for the purposes of maintaining good health, I recommend breathing through the nose and out through the nose.  Do not smoke tobacco or other drugs, and avoid polluted air.  I wear a mask when working in dusty, smoky, or otherwise polluted air.  I also cover my mouth and nose when breathing in very cold weather.  Get prompt medical advice and support for serious respiratory problems.  Maintain appropriate cardio-vascular conditioning with aerobic activities like brisk long walks.  Just breathe naturally as needed depending on one's exertion levels.  

As for using breathing techniques or mantras or chants to meditate and attain "insight" or "enlightenment" I would recommend instead the daily reading of challenging and wise books and good conversations with intelligent and decent people.  Certainly, if you need to calm the body and quiet the mind because you are upset then then please sit quietly, close your eyes, breathe slowly and listen to some soothing music.  I find little benefit, for my mind or body, in using the unusual esoteric breathing practices of Hatha Yoga.  Likewise, I benefit more in many ways from walking for four miles rather than by staying still in seated meditation for 1.5 hours.  These are just personal preferences - just one fellow's opinions.  

The Taoist classic, the Tao Te Ching, by Lao Tzu, circa 500 BCE, has some verses that indicate that excessive emphasis upon breathing techniques and methods is not recommended.  The Taoist emphasis is more often placed on being natural, softening, being more pliable and flowing like water, not straining, and not interfering.  In particular, let's look a Chapter 55:

"To increase life means inviting evil.
To control the vital breath with the mind means rigidity.
When things have matured they age.
Such control is contrary to the Way.
What is contrary to the Way will soon end."
-  Translated by Jan J. L. Duyvendak, 1954, Chapter 55 

"It is inauspicious to try to improve on life,
And harmful to regulate breathing by conscious control.
To strive for too much results in exhaustion.
These actions are contrary to Tao.
And what is contrary to Tao soon comes to an early end."
-  Translated by Keith Seddon, Chapter 55 

"All devices for inflaming life, and increasing the vital Breath, by mental effort are evil and factitious.
Things become strong, then age.
This is in discord with the Tao, and what is not at one with the Tao soon cometh to an end."
-  Translated by Aleister Crowley, 1918, Chapter 55 

"To help life along is to bring ill portend;
To use mind (hsin) to direct the life breath (ch'i) is called the strong (ch'iang).
When things are full-grown they become old,
It is called not following the Way (Tao).
Not following the Way one dies early."
-  Translated by Ellen Marie Chen, 2000, Chapter 55 

"Increase of life is blessedness, they say,
They call the heart-directed spirit strength,
But these things reach their fullest growth, at length,
And plunge to swift decay;
We call all this contrary to the Tao,
Whatever is contrary to the Tao
Soon will pass away."
-  Translated by Isaac Winter Heysinger, 1903, Chapter 55 

"Trying to extend one's life-span is dangerous and unnatural.
To manipulate one's energy with the mind is a powerful thing
But whoever possesses such strength invariably grows old and withers.
This is not the way of the Tao.
All those who do not follow the Tao will come to an early end."
-  Translated by John R. Mabry, Chapter 55   

"To speed the growth of life is an omen of disaster;
to control the breath by will-power is to overstrain it;
to grow too much is to decay.
All this is against the Dao
and whatever is against the Dao soon dies."
-  Translated by Tom Chilcott, 2005, Chapter 55   

"Fuelling the vital spirits is called disastrous.
Mind impelling the breath is called violence.
The creature that ignores what exists from of old
Is described as going against the Way.
What goes against the Way
Will come to a swift end."
-  Translated by A. S. Kline, Chapter 55 

The Chinese characters for this passage are:
益生曰祥. 
心使氣曰強. 
物壯則老.
謂之不道.
不道早已. 
 
yi shêng yüeh hsiang. 
hsin shih ch'i yüeh ch'iang.
wu chuang tsê lao.
wei chih pu tao.
pu tao tsao yi.
 
心            使                   氣                 
hsin             shih                        ch'i                        
heart/mind   directing/controlling   vital energy/breath  
 
曰              強
yüeh               ch'iang
called/means   overstrain/violent/strong/stark/assertive/aggressive

Bundled Up, Quintain Poetry, Volume 7

 3987.

250th Anniversary Fireworks Booming,
     American jets screaming by...
Patriotic speeches for tired ears,
Corporate TV selling booze and lies---
          I sat under a cloud of disappointment.

 

3988.

     She found her son dead
     on the floor beside his bed
with mouth agape and eyes surprised
he a motionless slump of breathless death;
still and cold.      A silver crucifix on his neck.

 

3989.

Time can be squandered, stolen,
     wasted, lost.
Time can be invested, used,
     divided up, and at a cost.

Time cannot be saved.

 

3990.

          The dull knife of Zen
               can't cut, can't slice;
fit for hacking up the weeds
of stifling random thoughts---
understated knots sometime loosening.

 

3991.

     Thigh chest, short breath,
          Tired legs, stiff back,
               Headache, need rest...
     Departing sun, clouds come,
Sitting still --- Hike Done!

 

3992.

     Comets cross clear skies
Fiery streaks flash and fade;
Asteroid showers in the Eastern Night
Remind us of the heavenly strife---
     Burning rocks in final flight.

 

3993.

April comes between March and May,
       somewhere in the Spring Season it prayed.
Verbs telling time in a web of words,
       e.g., just needed 'ed' for a phoneme, say.

Words love to embrace other words,
       sometimes free of any thing anyway.
Nature does not say "April", we do;
       Nature shows 'April' in tenuous ways.

To be human is to speak often
       of years, seasons,
              months, weeks, and days.

 

3994.

While the El Nino storm so stark and bold
Makes the canvas yurt walls rattle, yet hold;
I wrapped myself in blankets against the cold.

I sipped on coffee, and chewed on cold jerky---

Startled by branches Smacking the roof.

 

3995.

"And I realize that this
Transcendent architecture
Lost in the forest where no one passes
Is itself the Net of Indra
The compound infinities of infinities,

The Flower Wreath,
Each universe reflecting
Every other, reflecting
Itself from every other
And the moon the single thought

That populates the Void.
The night grows still more still. No
Sound at all, only a flute
Playing soundlessly in the
Circle of dancing Gopis"

- Kenneth Rexroth, On Flower Wreath Hill

Indra's Net

Gopis

 

3996.

BEWARE: Windy Day

In my backyard
within 70 yards
     are swaying slowly...
19 Douglas Firs
100 feet high.

 

3997.

Time Leaves the Window Behind

Time loosens her sandals in the garden,
she rests among rosemary and rocks.
A breeze turns the pages of the afternoon,
and in each moment the leaves are briefly lifted
before settling back into the long green now.

Time stands on the lawn like statue of steel,
peering through the glass at the lamp’s bright eye.
The rug inside unspools a river of dark thread,
where the chairs are briefly islands in quilts,
and the house is a secret folded into the hours.

 

3998.

My mouth harp slides on my soft lips.
In breath, out breath, call up a tune:
a sweet, a gentle, a lonesome tune.

My melodies flow, then go,
into the emptiness of pure silence so slow.

 

3999.

Owl Time

Motionless quiet on a cedar branch.
Severe eyes survey the edges of shadows.
A light fog rolls over the forest floor.
     A field mouse scurries by a rotting log---
     silent wings slice the bloody night.

 

4000.

Glued to a cellphone.........
     Isolated, alone, eyes on a screen!!
Time lost in a scrolling addiction,
          Mesmerized and entrapped---
Curiosity killed Us hypnotized Rats.

Bundled Up:

Quintains, Tankas, Pentastichs, and Onions

Original Quintain Poetry By Mike Garofalo

Bundled Up, Volume 1
Quintain Poems 1 - 1,000

Bundled Up, Volume 2
Quintain Poems 1,000 - 1,500

Bundled Up, Volume 3
Quintain Poems 1,500 - 2,000

Bundled Up, Volume 4
Quintain Poems 2,000 - 2,500

Bundled Up, Volume 5
Quintain Poems 2,500 - 3,000

Bundled Up, Volume 6
Quintain Poems 3,000 - 3,500

Bundled Up, Volume 7
Quintain Poems 3,600 - 4,000

Bundled Up, Volume 8
Quintain Poems 4,000 - 4,500

 

 

 

Thunderbird Stories, Legends, and Myths

 

                                     

Thunderbird Stories of Pacific Northwest Native Peoples

Thunderbird Stores from the Hoh, Quileute, and Tillamook Tribes

"For the native cultures of the Pacific Northwest and the Great Plains, the Thunderbird was a mythical creature that embodied strength and power. The Thunderbird is a very large and powerful bird. It was said to be so large, in fact, that it could pluck an orca whale from the sea with as much ease as an eagle catching salmon in its talons. As the name implies, Thunderbirds were associated with storms. The massive wings of the Thunderbird made the sound of thunder when they flapped, and according to some stories, the Thunderbird even shot lightning from its eyes. For peoples of the Great Plains, the Thunderbird was a harbinger of rain, which could be a welcomed sight or a destructive force, depending on the conditions. In some cultures, Thunderbirds go to war with other forces of nature. “To the Arapaho, Thunderbird is the summer bird who challenges White Owl Woman, the winter bird, to see whose powers are greater. Thunderbird stirs up great black clouds with tremendous noise and wind. White Owl Woman stirs up thick, fast-moving white clouds that blow a piercing wind. The Thunderbird represented the power of nature and the violence of storms, but it was, for the most part, not a fearsome or malevolent creature. This mythical creature was revered as sacred. The tribes of the Pacific Northwest topped their totem poles with carved images of Thunderbirds. Drawings, artwork, songs, stories, and dances featuring the Thunderbird are common in the tribes of the Great Plains and Pacific Northwest."
-  Ten Native American Mythical Creatures

"The thunderbird is a mythological bird-like spirit in North American indigenous peoples' history and culture. It is considered a supernatural being of power and strength. The thunderbird is said to create thunder by flapping its wings (Algonquian^[1]), and lightning by flashing its eyes (Algonquian, Iroquois^[2]). Across cultures, thunderbirds are generally depicted as birds of prey, or hybrids of humans and birds. Thunderbirds are often viewed as protectors, sometimes intervening on people's behalf, but expecting veneration, prayers, and gifts. Petroglyphs of thunderbirds are found near Twin Bluffs, Wisconsin. Similar beings appear in mythologies the world over. Examples include the Chinese thunder-god Leigong, the Hindu Garuda and the African lightning bird.^[14]"
- Thunderbird in Wikipedia

"According to many legends, the Thunderbird is so large that one feather from their wingspan would have to be folded in half to properly fit into a quiver. Additionally, these creatures were so large and mighty that they could easily carry a whale in their talons. Because of this, many scholars find it unlikely that the Thunderbird could exist in modern day without being seen.

In spite of these things, the Thunderbird continues to be a point of fascination for all. The Thunderbird appears to be a creature of extreme intelligence and intrigue. There are many stories that tell of the Thunderbird in Native American legends, which make the creature appear to be one of the key deities in their beliefs. The Thunderbird is mysterious in that it is not merely a protector, but is also seen as enforcer of morality – one that should never be angered."
- Thunderbirds in Myths

Other Transformer Changers Creatures are the Raven and Coyote.

My favorite harmonica is the Hohner Thunderbird in the Key of C Low.

The Staff Turned Into a Dragon and Swallowed the Universe

Blue Cliff Record, Case 60
Yunmen's Staff Turns Into a Dragon

"Yúnmén Wényan (864–949 CE), (雲門文偃; Japanese: Ummon Bun'en; also known in English as "Unmon", "Ummon Daishi", "Ummon Zenji")

Introduction 

"Engo's Introduction:  Buddhas and sentient beings are not, by nature, different.  Mountains, rivers, and your own self are all just the same.  Why should they be separation and constitute two worlds?  Even if you are well versed in Zen koans and know how to deal with them, if you stop then everything is spoiled.  If you do not stop, the whole world will be dissolved, with not a particle of it left behind.  Now tell me, what does it mean to be well versed in Zen koans?  See the following.

MAIN SUBJECT:  Ummon held out his staff and said to the assembled monks, "The staff has transformed itself into a dragon and swallowed up the universe!  Where are the mountains, the rivers, and the great world?"
-  Two Zen Classics: Mumonkan and Hekiganroku, Translated by Katsuki Sekida, 1977, p.

Commentary on Yunmen's Staff Turns Into a Dragon by Mike Garofalo

Zen Koans:  Bibliography, Index, Links, Commentary, Information

The Blue Cliff Record.  Translated by Thomas Cleary and J. C. Cleary.  Foreword by Taizan Maezumi Roshi.  Boston, Shambhala, 2005.  Glossary, biographies, bibliography, 648 pages.  ISBN: 9781590302323.  Case 60, p. 341-346.  "Yun Men's Staff Turns Into a Dragon."

Way of the Staff


Setchō's Verse 
"The staff has swallowed up the universe?
Don't say peach blossoms float on the waters.
The fish that gets it tail singed
May fail to grasp the mist and clouds.
The ones that lie with gills exposed
Need not loose heart.
My verse is done.
But do you really hear me?
Only be carefree!  Stand unwavering!
Why so bewhildered?
Seventy-two blows are not enough
I want to give you a hundred and fifty.
Setchō descended from the rostrum waving his staff. The whole crowd ran away."
-  Two Zen Classics: Mumonkan and Hekiganroku, Translated by Katsuki Sekida, 1977, p.
 

"A monk asked Kenpo, "The one road of Nirvana leads into the ten quarters. But where does it begin?" 
Kenpo raised his staff and traced a horizontal line in the air and said, "Here."
Disappointed, the monk went to Yunmen and asked him the same question.
Ummon held up his staff and said, "This staff leaps up to the 33rd heaven and hits the presiding deity on the nose,
then it dives down into the Eastern Sea where it hits the holy carp.
The carp becomes a dragon which then brings a flood of rain." 
List of Koans by Yunmen Wenyan  

Yunmen said, "A true person of the Way can speak fire without burning his mouth.  He can speak all day with moving his lips and teeth or uttering a word.  The entire day he just wears his clothes and eats his food, but never comes in contact with a single grain of rice or thread of cloth.
When we speak in this fashion it is jut the manner of our school.  It must be set forth like this to be realized.  But if you meet a true patch-robed monk of our school and try to reveal the essence through words, it will be a waste of time and effort.  Even if you get some great understanding by means of a single word you are still just dozing."
-  Zen's Chinese Heritage: The Masters and Their Teachings.  By Andy Ferguson, 2000, p. 262

 

 



Roshi Robert Baker Aitken
(1917-2010)
Roshi Aitken holds a ceremonial stick. 

Standing Fully on a Single Leg

"The Taichi Classics say that the proper root is in the foot.  A beginner can develop root by simply spending three to five minutes, morning and night, standing fully on a single leg.  Alternate legs and gradually increase the time as you sink lower.  This 'bitter work' not only develops a root, it stimulates the cardiovascular system, with benefits the brain.  It is essential that your ch'i sinks to the tan-t'ien, both feet adhere to the floor, and you exert absolutely no force.  When practicing this Standing Posture, you may assist your balance by lightly touching a chair or table with the middle and index fingers.  After a while us only the middle finger.  When you can stand unassisted, you my choose either the Lift Hands Posture or Playing the Guitar Posture to continue your practice.  Do not fear bitter work.  If you do you will never progress."

-  Professor Cheng Man-ch'ing, New Method of Taichi Ch'uan Self-Cultivation, 1965, 1999, p. 11  

Practitioners might also do the Golden Rooster Stands on One Leg Posture or the White Stork Spreads Its Wings Posture.

Standing on one leg, holding static poses, is also a common practice in Hatha Yoga, e.g., Tree Pose, Vriksasana. 

Standing Meditation

You stand on one leg.  You can hold the arms in a variety of positions.  I suppose you could even hold weights in the hands.  You can hold the lifted leg in a variety of positions.  There are many possibilities for different static postures. You could use a cane or staff to help with balance.  You "can develop root by simply spending three to five minutes, morning and night, standing fully on a single leg."  


Effectively Using Rooting, Sinking, Centered, and Vertical Forces in Taijiquan


Effectively Using Rotating, Spiraling, Spinning, and Circular Forces in Taijiquan

Dao De Jing, Chapter 26

Tao Te Ching by Lao Tzu
Chapter 26


"The heavy is the root of the Light.
The quiet the master of motion.
Therefore the wise man in all the experience of the day will not depart from dignity.
Though he be surrounded with sights that are magnificent,
he will remain calm and unconcerned.
How does it come to pass that the Emperor,
master of ten thousand chariots,
has lost the mastery of the Empire?
Because being flippant himself, he has lost the respect of his subjects;
being passionate himself, he has lost the control of the Empire."
-  Translated by Dwight Goddard, 1919, Chapter 26


"What is heavy acts as a starting point for lightness.
What is calm acts as a controlling influence over impetuosity. 
It is natural for a person of character to move about all day long without losing sight of his heavy baggage.
Although he may be surrounded by police, he takes a comfortable stance; as a result he seems to be clear and bright. 
How is it that a king has ten thousand chariots, yet as for his own body, he moves lightly in the world?
When he is light he then loses his roots.
When he is impetuous he then loses control."
-  Translated by Nina Correa, 2005, Chapter 26 

"The heavy is the root of the light.
The still is the master of unrest.
Therefore the sage, traveling all day,
Does not lose sight of his baggage.
Though there are beautiful things to be seen,
He remains unattached and calm.
Why should the lord of ten thousand chariots act lightly in public?
To be light is to lose one's root.
To be restless is to lose one's control."
-  Translated by Gia-Fu Feng and Jane English, 1989, Chapter 26 

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 26, 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

One Old Daoist Druid's Final Journey