Tao Te Ching, Chapter 2

Dao De Jing, Laozi   
Chapter 2


"When the world speaks of beauty as being beautiful, ugliness is at once defined.
When goodness is seen to be good, evil is at once apparent.
So do existence and non-existence mutually give rise to one another,
As that which is difficult and that which is easy, distant and near, high and low,
shrill and bass, preceding and following.
The Sage therefore is occupied only with that which is without prejudice.
He teaches without verbosity; he acts without effort; he produces with possessing,
he acts without regard to the fruit of action; he brings his work to perfection without assuming credit;
and claiming nothing as his own, he cannot at any time be said to lose."
-  Translated by Walter Gorn Old, 1904, Chapter 2  


"When all the people of the world know beauty as beauty,
There arises the recognition of ugliness.
When they all know the good as good,
There arises the recognition of evil.
Therefore: Being and non-being produce each other;
Difficult and easy complete each other;
Long and short contrast each other;
High and low distinguish each other;
Sound and voice harmonize each other;
Front and behind accompany each other.
Therefore the sage manages affairs without action
And spreads doctrines without words.
All things arise, and he does not turn away from them.
He produces them but does not take possession of them.
He acts but does not rely on his own ability.
He accomplishes his task but does not claim credit for it.
It is precisely because he does not claim credit that his accomplishment remains with him."
-  Translated by Wang Tsit Chan, 1963, Chapter 2 


"Recognize beauty and ugliness is born.
Recognize good and evil is born.
Is and Isn't produce each other.
Hard depends on easy,
Long is tested by short,
High is determined by low,
Sound is harmonized by voice,
After is followed by before.
Therefore the sage is devoted to non action,
Moves without teaching,
Creates ten thousand things without instruction,
Lives but does not own,
Acts but does not presume,
Accomplishes without taking credit.
When no credit is taken,
Accomplishment endures."
-  Translated by Stephen Addis, 1993, Chapter 2   


"When all in the world understand beauty to be beautiful, then ugliness exists.
When all understand goodness to be good, then evil exists.
Thus existence suggests non-existence;
Easy gives rise to difficult;
Short is derived from long by comparsion;
Low is derived from high by position;
Resonance harmonises sound;
After follows before.
Therefore the sage carries on his business without action, and gives his teaching without words."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 2 



"It is the world of man that defines ugly by comparing it with that which man calls beautiful.
Skillful is considered such by comparison to that which is called 'without skill'.
Alive and non-alive are delineated by nature.
Difficult and easy are abstracted by our perception.
Long and short are defined by the one against the other.
High and low are reckoned so by the contrast of the one with the other.
Music is seen as pleasing if the notes and tones are recognized as being harmonious with each other.
One in front, and one behind are recognized as one following the other.
It is for this reason that the sage lives in the condition of wu-wei (unattached action, or; doing-not doing),
And teaches without words.
He knows that names and images are fleeting, and all things will transform.
One who seems to follow tonight might lead another time.
He sees all that is done as neither large nor small.
All things are neither grand nor miniscule.
Actions are neither difficult, nor done with ease. He acts without expectation.
Things spring up around him, and he accepts them, but does not possess them.
Things go away, and he recognizes their departure without grief or joy.
When the work is done he leaves it be.
Because he does not dwell in it, it will last."
-  Translated by Rivenrock, Chapter 2  

"Beauty becomes recognized as beauty,
As its difference from ugliness is seen.
Likewise,
Goodness and love become recognized,
As their difference from evil and hatred is felt.

The Relationship of:
- Being and non-being is known through life and growth.
- Difficult and easy is known through achievement and completion.
- Long and short is known through form and contrast.
- High and low is known through relationship and position.
- Sound and voice is known through amplitude and harmony.
- Front and behind is known through position and sequence.

Thus:
Wu-Wei graces the affairs of the Sage -
Teaching gracefully, Without words.
Receiving all happening as natural,
Without needing to judge or control.
Giving life and animation to all experience
Without needing to dominate.
Accomplishing, Without expecting reward.

In never assuming importance,
When the Sage's work is complete,
It remains, everlastingly."
-  Translated by Alan B. Taplow, 1982, Chapter 2  

天下皆知美之為美, 斯惡已.
皆知善之為善, 斯不善已.
故有無相生.
難易相成.
長短相較.
高下相傾.
音聲相和.
前後相隨.
是以聖人處無為之事.
行不言之教.
萬物作焉而不辭.
生而不有.
為而不恃.
功成而弗居.
夫唯弗居.
是以不去.-  Chinese characters, Tao Te Ching, Chapter 2 


t'ien hsia chieh chih mei chih wei mei, ssu wu yi.
chieh chih shan chih wei shan, ssu pu shan yi.
ku yu wu hsiang shêng.
nan yi hsiang ch'êng.
ch'ang tuan hsiang chiao.
kao hsia hsiang ch'ing.
yin shêng hsiang ho.
ch'ien hou hsiang sui.
shih yi shêng jen ch'u wu wei chih shih.
hsing pu yen chih chiao.
wan wu tso yen erh pu tz'u.
shêng erh pu yu.
wei erh pu shih.
kung ch'eng erh fu chü.
fu wei fu ch'u.
shih yi pu ch'ü
-  Wade-Giles Romanization, Tao Te Ching, Chapter 2 

"When everyone knows what beauty is,
There must also be ugliness.
When everybody knows what goodness is,
Then evil must also exist.
Therefore, the haves and the have-nots coexist.
Easy and hard become complementary.
Long and short differ in length.
High and low contrast in height.
Tone and pitch harmonise with each other.
The past is followed by the present.
Hence, the sage manages his affairs with non-action,
Teaches without utterance,
And lets everything develop without any interference.
Dao procreates but does not possess.
It facilitates development but does not gloat.
When it accomplishes his task, it does not claim credit.
As the sage does not claim credit for his success,
The credit cannot be taken away from him."
-  Translated by Han Hiong Tan, Chapter 2  

"Cuando se reconoce la Belleza en el Mundo
Se aprende lo que es la Fealdad;
Cuando se reconoce la Bondad en el Mundo
Se aprende lo que es la Maldad.

De este modo:
Vida y muerte son abstracciones del crecimiento;
Dificultad y facilidad son abstracciones del progreso;
Cerca y lejos son abstracciones de la posición;
Fuerza y debilidad son abstracciones del control;
Música y habla son abstracciones de la armonía;
Antes y después son abstracciones de la secuencia.

El sabio controla sin autoridad,
Y enseña sin palabras;
Él deja que todas las cosas asciendan y caigan,
Nutre, pero no interfiere,
Dá sin pedirle,
Y está satisfecho."
-  Translated by Antonio Rivas Gonzálvez, 2004, Capítulo 2

"The whole world knows: when beauty tries to be beautiful it changes into ugliness by that very fact.
The whole world knows: when kindness tries to appear kind it changes into unkindness by that very fact.
So close are Being and Non-Being that one arises from the other.
So suddenly easy becomes difficult short becomes long high becomes low loud becomes soundless the first becomes the last.
That is why the Sage strives to act without action to teach without speaking.
He lets things happen and does not try to stay them.
He labors and is not greedy.
He acts and does not demand anything.
He receives and does not retain anything."
-  Translated by K.O. Schmidt, 1975, Chapter 2  

"Because the world recognized beauty as beauty, ugliness is known to be ugly.
Everyone knows goodness to be goodness, and to know this is to know what is not good.
Similarly, existence implies non-existence;
The hard and the easy complement each other; We recognize what is long by comparison with what is short;
High by comparison with low;
The shrill by comparison with the sonorous.
Before and after, earlier and later, back and front -
All these complement one another.
Therefore the Sage, the self-controlled man, dwells in action-less activity, poised between contraries.
He teaches without employing words.
He beholds al things that have been made - he does not turn his back on them.
He achieves, but does not claim merit;
He does not call attention to what he does, not claim success.
Regarding nothing as his own, he loses nothing that is his."
-  Translated by Herman Ould, 1946, Chapter 2 

"When people see things as beautiful,
ugliness is created.
When people see things as good,
evil is created.

Being and non-being produce each other.
Difficult and easy complement each other.
Long and short define each other.
High and low oppose each other.
Fore and aft follow each other.

Therefore the Master
can act without doing anything
and teach without saying a word.
Things come her way and she does not stop them;
things leave and she lets them go.
She has without possessing,
and acts without any expectations.
When her work is done, she take no credit.
hat is why it will last forever."
-  Translated by John H. McDonald, 1996, Chapter 2   

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 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.  These are hypertext documents, and available online under Creative Commons 4.

  
Chapter 2, Tao Te Ching by Lao Tzu.  Compiled and indexed by Mike Garofalo.  

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 Solitary Daoist Neopagan's Final Journey  

An Old Philosopher's Notebooks

How to Live a Good Life: Advice from Wise Persons

   

   

Experience and Movement

"In general, there is no isolated sensory experience.  From the beginning, there is a tendency towards testing each new sensory experience by the other senses.  ... We have shown that it is not legitimate to speak of a sensory impression separately from motor-vegetative changes."
-  Moshe Feldenkrais, Body and Mature Behavior, 1949, p.112



The Potent Self: A Study of Spontaneity and Compulsion.  By Moshe Feldenkrais.  Foreword by Mark Reese.  This book was originally written in the late 1940's.  Frog Books, 2002.  288 pages.  ISBN: 978-1583940686.  VSCL.  

"Moshe Feldenkrais, D.Sc., a visionary scientist who pioneered the field of mind-body education and therapy, has inspired countless people worldwide.  His ability to translate his theories on human function into action resulted in the creation of his technique, now known as the Feldenkrais Method of Somatic Education.  In The Potent Self, Feldenkrais delves deeply into the relationship between faulty posture, pain, and the underlying emotional mechanisms that lead to compulsive and dependent human behavior. He shares remarkable insights into resistance, motivation, habit formation, and the place of sex in full human potential.  The Potent Self offers Feldenkrais' vision of how to achieve physical and mental wellness through the development of authentic maturity.  This edition includes and extensive Forward by Mark Reese, a longtime student of Feldenkrais, in which Reese discusses many of the important ideas in the book and places them in the context of Feldenkrais' life and the intellectual and historical milieu of his time."  - Quote from AmazonBooks



Body and Mature Behavior: A Study of Anxiety, Sex, Gravitation, and Learning.  By Moshe Feldenkrais.  Foreword by Carl Ginsburg.  Berkeley, California, Frog Books, Somatic Resources, 2005.  Index, 233 pages.  ISBN: 978-1583941157.  VSCL.

These essays were first presented as lectures to members of the Association of Scientific Workers at Fairlie, Scotland, given in 1943-1944.  They were first printed in book form in 1949.  Moshe Feldenkrais worked for the British Admiralty during World War II on submarine research in Scotland, and taught self-defense since he was a Judo Master.  Dr. Feldenkrais discusses learning, movement and consciousness, the psychological and physiological development of humans, recent research in psychology, training and reeducation, mind-body unity, instincts, anxiety, habits, and the impact of gravity on our soma/psyche.  It was written before Dr. Feldenkrais developed his somatic Awareness Through Movement methods and educational theories.  His topics and conclusions are wide-ranging. 


Moshe Feldenkrais  (1904-1984)
Awareness Through Movement, Functional Integration
Bibliography, Links, Quotes, Notes

    

Tai Chi Chuan Solo Practice Thoughts

Repost from 2014:

There are many different ways that Tai Chi Chuan is taught, many different versions of different styles are taught, different teaching styles are used, there are some different types of learning skills of the students, and different objectives of the students.  

My own view is that when learning a Taijiquan form your objective should be to learn the form so that you can perform the form alone, at home, every day.  You should practice the entire form or its parts alone and often.  

How to accomplish this objective:

1.  If you are a beginner, then be sure to use verbal cues.  Memorize the names of each movement sequence.  Before you begin a movement sequence (section, part of a form, named movement) say to yourself (silently or out loud) the name of the sequence.  Bring the movement name into your mind, use it as a cue to what will happen next, a trigger for attention and remembering.  This is martialing the power of mind intent, Yi, focus, attention to action, memorization, habit formation, learning cues.  There are many brief and colorful names that can be used for each movement, e.g., Grasping the Sparrows Tail, Cloud Hands, Needle at Sea Bottom, etc.  Keep a notebook with such lists handy to refer to as needed until the Taijiquan names and movements are memorized.  

Most often, in a class setting, Taijiquan teachers do not use verbal cues and the group practices in silence.  You learn by just imitating the acts, watching, and repeating the moves of others.  

I once attended one workshop by a young Yang Jun in Portland, where verbal cues were given in Chinese; but, not useful for me, an English only speaker.  One teacher objected to my printing a list of the movements and sharing with others.  Since you will be learning on your own, with an instructional DVD, these classroom circumstances are irrelevant.  

After you know how to do the form on your own, you probably will no longer use verbal cues (out loud or silently).  

My many Taijiquan webpages will give you the information about the resources you will need to get started learning the common Forms, and more tips about learning.  

2.  Reflect on the disadvantages of most Taijiquan class learning: travel time and expenses, class fees, group conformity, inefficient teaching methods, smelly classrooms, authoritarian or pompous or silent teachers, weird variations in a form, boring and lengthy warm ups, petty disputes amongst students, not enough lessons in a week, traffic and parking difficulties, scheduling conflicts, no Taoist/Buddhist/Confucian philosophy, etc.  

You can avoid all this by practicing your Taijiquan at home every day, by using current instructional DVDs and reading books by real Taijiquan Master Teachers, by saving your money and time, by finding and using your best learning skills, and by being independent.  If you are really concerned about the environment and conservation, then why drive and use gasoline to practice Taijiquan.  You don't need much space to practice Taijiquan in your home or back yard, and it is completely convenient for practice every day.  Just Do It today at home!  

3.  Practice, practice, repeat, do it over, play, repeat, practice ... learn, memorize, internalize, leading with Mind, becoming in your body, and forming beneficial health habits.  Learn two or three named movement sequences at a time using a good instructional DVD, practice them till you remember how to perform them reasonably well, then add them to your performance of the form.  Little by little you will inch forward towards a yard then more.  Two Practice Rules: do it today at home; and, do it tomorrow at home.  Frequency of performance repetition, alone, at home, and daily, enables you to truly learn.  Group class dynamics more often foster paying followers for far longer than necessary to learn a form, because you don't work daily in nearly all Tai Chi classes.    

4.  Don't attend classes were people are doing the form differently from what you have already learned to perform on your own.  This creates confusion, dissonance, over learning, and an awkward and stumbling flow.  Different angles will cause you much frustration.  Although I respect and appreciate such variety by different teachers, I don't need to trouble myself with doing all these minor or major variations of a form in a group class.  Once you have learned to do your version of the form, and it will always be your best version based on your abilities and age, then do the form at home, alone, and enjoy yourself in playing.  

5.  Resist the urge to practice too many Taijiquan forms.  I have explored many Taijiquan styles and forms from a academic or scholarly perspective.  However, in 2024, I regularly practice at home alone only three Taijiquan forms: Yang Short 24, Yang Long 108, and the Chen Short 18. I also practice cane drills and forms.    

6.  Distinguish between warming up and doing Taijiquan.  I don’t favor “Tai Chi” classes that spend 20-30% or more of the allotted and paid for class time on warm ups, loosening, stretching, limbering up, and doing Qigong (Chi Kung) movement sets.  Yes, do warm ups before and outside of the Tai Chi Chuan class.  Do Taijiquan in the Taijiquan class!    Yes, I always do some gentle warmup and limbering exercises to ready myself for playing Taijiquan at home; but, this is a peripheral concern.   Anyway, is not a gentle slow Yang 24 Taijiquan Form a sufficient gentle warm up exercise in itself? 

7.  Vary the pace, use more energetic and athletic versions of  a Taijiquan movement sequence, use a bit more speed and power expressions when practicing at home alone.  In a group class, I have always seen teachers only doing Taijiquan slowly, deliberately, quietly, softly, gently.  When practicing at home alone, you don't need to just be a softy dancer and passive follower, you can express yourself more freely, change the pace, play Taiji to your favorite music, experiment, truly live and play with Taijiquan.  

8.  Local Taijiquan classes require a fee of up to $100 a month ($1,200 a year), not including travel time and expenses.  You can purchase excellent instructional DVDs and books on the Taijiquan form you are practicing and learning for well under a $300 one time purchase.  Practicing and learning at home alone is more cost effective and efficient.  I like instructional DVDs in English by Masters Teachers like Jesse Tsao, Paul Lam, Jiang Jian-ye, Yang Jwing-ming, Ken Gullette, and others.  Unlike in 1965 in America, there are now hundreds of excellent books in English about learning and understanding Tai Chi, and sometimes scores of books on just one style (Yang, Chen, Sun ...) of Taijiquan.  These published authors and master teachers frequently have a sports education background and know much more about how to teach beginners and intermediate students via virtual instruction using professional production crews and editing; and, most often teach far better than your local Taijiquan entrepreneurs can teach.  

9.  Some people truly enjoy group classes because they form friendships with fellow students, can't practice consistently home alone, are better followers, lack confidence in their own skills, and always need guidance from a teacher.  The problem is that a group Taijiquan class only meets for two to three hours a week.  If you don't practice Taijiquan at home alone every day, you will seldom truly learn to embody and express your unique version of the form.  Working alone you learn to lead, to memorize, to free your body-mind from just following others at their pace and mode of expression.  If you don't practice alone every day, you will likely never learn the form and will eventually drop out of the class.  If socializing is your interest, then find a class group that appeals to you.  

10.  If your interested in "fighting," push hands, sparring, competition, Da Lu ... obviously you need partners, classmates, buddies, trainers and trainees.  I think that fighting and martial arts are something for people under 45 years of age - young sportsmen.  Taijiquan is very likely useless in a real fight where size, speed, power, youth, martial skill and technique, strength, fighting spirit, serious conditioning, and toughness are the elements of success and avoidance of real injury.  I respect the under-pinning's of the internal martial arts that are part of understanding Taijiquan, but after 45, these aspects are far less important.  

I do think, however, that imagining an opponent and having a concept of the offensive/defensive applications of a movement sequence, helps our performance in solo Taijiquan practices. Taijiquan, instead, is more a fight against stress, loss of balance, high blood pressure, some diseases, laziness, inactivity, sitting too much, falling, cultural ignorance, philosophical naivete, over-achieving, aggressiveness, fantasies, unrealistic expectations, etc.  Therefore, if you have no illusions about becoming a martial artist, and you are over 45, and practicing serious Taijiquan alone at home, there is no need for any martial arts training partners.  

11.  Have confidence that you can learn to perform your Taijiquan alone.  Yes you can, and don't think you can't.  Stay positive, upbeat, determined, focused, and work, work, work.   Carefully and conscientiously follow your instructional DVD teacher and You Will Learn.  Be gentle on yourself, don't criticize yourself.

12.  If your primary interest is in joining with a group that does Tai Chi in a carefully synchronized, expertly choreographed, beautiful, coordinated manner in beautiful Taiji uniforms; then you must regularly practice with such a performing group.  If you want to line dance in a group, then you must practice with a group.  Being in a choir, band, drill team, sports team, or orchestra, etc., are demanding commitments.  I enjoy watching a dedicated group do coordinated Tai Chi Chuan forms together.  However, I don't have the time, interest, or funds to join them in the regular practicing and training together that is required.  I wish them well and will watch their performances with delight.  

13.  I have an attitude of being satisfied with how I am doing, imitating, following my good  instructional DVD teacher.  I come close enough to the model, and feel confident in my performance.  I am far from "perfect" but I don't let that get in the way of keeping my Taijiquan practice going, improving, bettering, evolving.  Yes, I could benefit from corrections by a Master, but I can't afford or access that level of guidance.  I just work, and don't fret about my intermediate skills or lack of some subtleties in the Form.  I am not performing for a critic, I am practicing Taijiquan alone for fun, good health, insights, pleasures, insight, movement ...  

I've followed this course of training since I was 50 years of age.  My body, now at age 78, is content doing my few Taijiquan forms at home, alone.  

I've tried five different Taijiquan group classes in Vancouver, WA, since 2017.  They all fell short of the significant benefits of solo Taijiquan training for the many reasons given above.  The teachers seemed well intentioned, my fellow students friendly and courteous, but the benefits to me were minimal.  

If I wanted to learn, for example, the Chen Lao Jia Yi Lu, 1840, Old Frame, First Form, 74 movements, I would use one of the best instructional DVDs and some books as my teachers, learn two or three movements each week, and practice on my own (80-200 hours) till I learned all the form.  I'd follow my advice on my webpages on the subject.  I would need supplementary stretching and conditioning exercises, and would need to modify some of the more rigorous Chen movements, so as to prepare me for this style of Taijiquan considering my age.  Am I up to the challenge at age 78?  Maybe - Yes!   And, and I could learn at low cost and in the convenience of my back yard or indoors.  Anyway, since there are no Chen Taijiquan teachers in Vancouver, I could never afford to do otherwise, e.g., live and study in the Chen Village in China or drive to classes in some other large city.  I do attend workshops occasionally.  

"No school of Chinese martial arts is as well known and popular as Taijiquan. It is suitable for both the young and the old, not only because Taijiquan possesses special features of stretching, flexing the joints, softly twining, exercising both the inside and the outside, dispelling diseases and prolonging life, but it is also the martial art that best reflects Chinese traditional philosophy. More and more people from other countries, especially those interested in Chinese culture, are beginning to practice Taijiquan. Taijiquan is becoming popular all over the world. Because of this, Taijiquan has no national boundary and is beyond the category of culture, and belongs to people everywhere."
- Fan Chun-Lei and A. Frank Shiery, Traditional Chen Style Taijiquan.

Bertha June Ast Garofalo: My Mom

Mom

Bertha June Ast Garofalo
April 8, 1921 -- February 12, 1994
Born in Cuyahoga Falls, Ohio
Her father was Robert Ast.
Her brother was Bob Ast-Blaize

Family moved to Los Angeles in 1928.
Her Mother, Mabel, married Roy Blaze.
She grew up with three brothers: Bob, Bill, Eugene.
She graduated from George Washington High School.

She married Michael James Garofalo in 1943.
We lived in Bandini, ELA, 1944-1964.
She was a hardworking housewife and mother.
She cooked Midwest style, Italian, and Mexican foods.
She taught us how to live properly and be good persons.

 

 

She raised three boys: Michael, Paul and Philip.
Sent her children to St. Alphonsus Catholic School.

 

Karen, Alicia, June

 

She lived in Hacienda Heights, 1964-1994.
She did not drive until she was 55.
She had many friends in the St. John Vianny Women's Guild.
She traveled the USA in a trailer with my dad.
She went on all our camping trips. She was a walker.
Karen and I lived next door and helped care for mom and dad.
She helped her grandchildren 1982-1994.
She loved reading mystery, suspense, and American West novels.
She was more a Lutheran than a Catholic.
She suffered from and died from bowel cancer in 1994.
My dad died from heart disease and stroke in 1996.

We sold the Hacienda Heights house in 1997.
Karen and I moved to Red Bluff in April of 1998.

Give Up Learning

The Fireplace Records, Chapter 11

The student asked, "How can I best pursue the Buddhist Way?"

The Master said, "Don't give up learning."  

The student said, "But don't all the masters in the sets of Chan koan collections tells us not to think, not to read, not to have intellectual or literary quibbles, to let go of body and mind, to free yourself from the tainted worship of scriptures, to stop reasoning using only dualistic logical viewpoints, to introspect and intuit, to give up the pursuit of knowledge and scholarship, to stop judging between right and wrong, to focus on emptiness?"

The Master said, "It is true that for the illiterate person listening and seeing are more fundamental in their lives than other learning methods.  Cutting Nansen's cat in half, hitting a student hard with a cane, or yelling at someone are dramatic teaching encounters. However, I only know now how that person thought or acted or chose not to think or felt by reading what some scholar historian wrote down about them.  In some ways, "The Buddha" is just a bunch of footnotes on awakened and compassionate living."

The Master continued, "Increasing your learning is like adding gathered firewood to cut up and dry for later use.  Then, when you need wood for cooking or heating you will have some resources at hand.  To learn more by studying scriptures or introspecting koans is like adding a new log to a new fire in the Fireplace of Your Spirit.  I still believe that guided book learning is very beneficial when pursuing the Buddhist Way.  Indeed, other methods for "learning" are possible, but book learning appeals strongly to some people and is an effective method for helping them become more like the Buddha."

The Student's Considerations

Logic requires both true and false. 
Seek the true, valid, accurate, sensible, reasonable, practical,
   most probable, beautiful, fair, and useful.
Face the false and deal with it. Know what is false. 
There are limits to reasoning and limits to introspection. 
Figure it out in terms of your life choices today. 
Stupidity and ignorance won't necessarily lighten
   your worries or troubles. 
Learning takes a lifetime of effort.
There are a number of ways to learn.
Book learning, scholarship, spiritual literature,
   writing, reading, research, comparisons, and
   intellectual endeavors are good ways to learn
   for some people on a spiritual quest.  

    

Tao Te Ching by Lao Tzu

Chapter 20

"Give up learning, and put an end to your troubles.
Is there a difference between yes and no?
Is there a difference between good and evil?
Must I fear what others fear? What nonsense!
Other people are contented, enjoying the sacrificial feast of the ox.
In spring some go to the park, and climb the terrace,
But I alone am drifting, not knowing where I am.
Like a newborn babe before it learns to smile,
I am alone, without a place to go.
Others have more than they need, but I alone have nothing.
I am a fool. Oh, yes! I am confused.
Others are clear and bright,
But I alone am dim and weak.
Others are sharp and clever,
But I alone am dull and stupid.
Oh, I drift like the waves of the sea,
Without direction, like the restless wind.
Everyone else is busy,
But I alone am aimless and depressed.
I am different.
I am nourished by the great mother."
-  Translated by Gia-fu Feng and Jane English, 1989, Chapter 20  

"Get rid of "learning" and there will be no anxiety.
How much difference is there between "yes" and "no"?
How far removed from each other are "good" and "evil"?
Yet what the people are in awe of cannot be disregarded.
I am scattered, never having been in a comfortable center.
All the people enjoy themselves, as if they are at the festival of the great sacrifice,
Or climbing the Spring Platform.
I alone remain, not yet having shown myself.
Like an infant who has not yet laughed.
Weary, like one despairing of no home to return to.
All the people enjoy extra
While I have left everything behind.
I am ignorant of the minds of others.
So dull!
While average people are clear and bright, I alone am obscure.
Average people know everything.
To me alone all seems covered.
So flat!
Like the ocean.
Blowing around!
It seems there is no place to rest.
Everybody has a goal in mind.
I alone am as ignorant as a bumpkin.
I alone differ from people.
I enjoy being nourished by the mother."
-  Translated by Charles Muller, 1891, Chapter 20  

"Cease learning, no more worries
Respectful response and scornful response
How much is the difference?
Goodness and evil
How much do they differ?
What the people fear, I cannot be unafraid

So desolate! How limitless it is!
The people are excited
As if enjoying a great feast
As if climbing up to the terrace in spring
I alone am quiet and uninvolved
Like an infant not yet smiling
So weary, like having no place to return
The people all have surplus
While I alone seem lacking
I have the heart of a fool indeed so ignorant!
Ordinary people are bright
I alone am muddled
Ordinary people are scrutinizing
I alone am obtuse
Such tranquility, like the ocean
Such high wind, as if without limits

The people all have goals
And I alone am stubborn and lowly
I alone am different from them
And value the nourishing mother"
-  Translated by Derek Linn, 2006, Chapter 20 

唯之與阿, 相去幾何.
善之與惡, 相去若何.
人之所畏, 不可不畏.
荒兮其未央哉.
衆人熙熙.
如享太牢.
如春登臺.
我獨怕兮其未兆, 如嬰兒之未孩.
儽儽兮若無所歸.
衆人皆有餘, 而我獨若遺.
我愚人之心也哉, 沌沌兮.
俗人昭昭.
我獨昏.
昏俗人察察.
我獨悶悶.
澹兮其若海.
飂兮若無止.
衆人皆有以.
而我獨頑似鄙.
我獨異於人,而貴食母.
-  Chinese characters, Tao Te Ching, Chapter 20

wei chih yü a, hsiang ch'ü chi ho.
 shan chih yü wu, hsiang ch'ü jo ho.
 jên chih so wei, pu k'o pu wei.
 huang hsi ch'i wei yang tsai.
 chung jên hsi hsi.
 ju hsiang ta lao.
 ju ch'un têng t'ai.
 wo tu p'o hsi ch'i wei chao, ju ying erh chih wei hai.
 lei lei hsi jo wu so kuei.
 chung jên chieh yu yü, erh wo tu jo yi.
 wo yü jên chih hsin yeh tsai, t'un t'un hsi.
 su jên chao chao.
 wo tu hun.
 hun su jên ch'a ch'a.
 wo tu mên mên.
 tan hsi ch'i jo hai.
 liu hsi jo wu chih.
 chung jên chieh yu yi.
 erh wo tu wan ssu pi.
 wo tu yi yü jên, erh kuei shih mu.
 -  Wade-Giles Romanization, Tao Te Ching, Chapter 20  

 

"Leave off fine learning! End the nuisance
Of saying yes to this and perhaps to that,
Distinctions with how little difference!
Categorical this, categorical that,
What slightest use are they!
If one man leads, another must follow,
How silly that is and how false!
Yet conventional men lead an easy life
With all their days feast days,
A constant spring visit to the Tall Tower,
While I am a simpleton, a do-nothing,
Not big enough yet to raise a hand,
Not grown enough to smile,
A homeless, worthless waif.
Men of the world have a surplus of goods,
While I am left out, owning nothing.
What a booby I must be
Not to know my way round,
What a fool!
The average man is so crisp and so confident
That I ought to be miserable
Going on and on like the sea,
Drifting nowhere.
All these people are making their mark in the world,
While I, pig-headed, awkward,
Different from the rest,
Am only a glorious infant still nursing at the breast."
-  Translated by Witter Bynner, 1944, Chapter 20 


"Renounce knowledge and your problems will end.
What is the difference between yes and no?
What is the difference between good and evil?
Must you fear what others fear?
Nonsense, look how far you have missed the mark!

Other people are joyous,
as though they were at a spring festival.
I alone am unconcerned and expressionless,
like an infant before it has learned to smile.

Other people have more than they need;
I alone seem to possess nothing.
I am lost and drift about with no place to go.
I am like a fool, my mind is in chaos.

Ordinary people are bright;
I alone am dark.
Ordinary people are clever;
I alone am dull.
Ordinary people seem discriminating;
I alone am muddled and confused.
I drift on the waves on the ocean,
blown at the mercy of the wind.
Other people have their goals,
I alone am dull and uncouth.

I am different from ordinary people.
I nurse from the Great Mother's breasts."
-  Translated by John H. McDonald, 1996, Chapter 20 



"Suprime el adoctrinamiento y no habrá preocupaciones.
¿Qué diferencia hay entre el sí y el no?
¿Qué diferencia hay entre el bien y el mal?
¡El dicho “lo que otros evitan, yo también deberé evitar”
cuán falso y superficial es!
No es posible abarcar todo el saber.
Todo el mundo se distrae y disfruta,
como cuando se presencia un gran sacrificio,
o como cuando se sube a los jardines de una torre en primavera.
Sólo yo doy cabida a la duda,
no copiando lo que otros hacen,
como un recién nacido que aún no sabe sonreír.
Como quien no sabe a dónde dirigirse,
como quien no tiene hogar.
Todo el mundo vive en la abundancia,
sólo yo parezco desprovisto.
Consideran mi mente como la de un loco
por sentir umbrías confusiones y críticas.
Todo el mundo brilla porque solo las luces buscan,
sólo yo me atrevo a transitar por las tinieblas.
Todo el mundo se conforma con su felicidad,
sólo yo me adentro en mi depresión.
Soy como quien deriva en alta mar,
voy contra la corriente sin un rumbo predestinado.
Todo el mundo es puesto en algún uso;
sólo yo soy un ermitaño intratable y aburrido.
Sólo yo soy diferente a todos los demás
porque aprecio a la Madre Naturaleza que me nutre."
-  Translation from Wikisource, 2013, Capitulo 20  


"Give up learning, and you will be free from all your worries.
What is the difference between yes and no about which the rhetoricians have so much to say?
What is the difference between good and evil on which the critics never agree?
These are futilities that prevent the mind from being free.
Now freedom of mind is necessary to enter into relation with the Principle.
Without doubt, among the things which common people fear, there are things that should be feared; but not as they do, with a mind so troubled that they lose their mental equilibrium.
Neither should one permit oneself to lose equilibrium through pleasure, as happens to those who have a good meal or view the surrounding countryside in spring from the top of a tower with the accompaniment of wine, etc.).
I, the Sage, seem to be colourless and undefined; neutral as a new-born child that has not yet experienced any emotion; without design or aim.
The common people abound in varied knowledge, but I am poor having rid myself of all uselessness and seem ignorant, so much have I purified myself.
They seem full of light, I seem dull.
They seek and scrutinize, I remain concentrated in myself.
Indeterminate, like the immensity of the oceans, I float without stopping.
They are full of talent, whereas I seem limited and uncultured.
I differ thus from the common people, because I venerate and imitate the universal nourishing mother, the Principle."
-  Translated by Derek Bryce, 1999, Chapter 20 

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 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 20, 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  

Related Links, Resources, References

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

The Daodejing by Laozi    Best? 

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

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

Song Dynasty, China, 960-1279  

Subject Index to the Cases of the Gateless Gate Koan Collection

Brief Spiritual Stories, Dialogues, and Encounters
Zen Buddhist Koan Collections
Bibliography, Quotations, Notes, Resources
Research by Michael P. Garofalo

The Fireplace Records By Michael P. Garofalo

25 Steps and Beyond:
The Collected Works of Mike Garofalo

Become a Stronger Swimmer

 Fireplace Records Case #54

Become a Stronger Swimmer

If one sees me in forms,
If one seeks me in sounds,
He practices a misleading way.
He cannot see the essence of creeds:

All conditioned creeds
are like dreams, illusions, bubbles, shadows,
like dew drops and a lightning flash:
contemplate them thus.

Creeds and doctrines are like a raft
to carry one to the other shore,
and then to relinquish.
Neither cling to the raft forever,
or reject it when drowning.

Even better,
become a stronger swimmer.

Zen Koans: The Fireplace Records
Koans by Mike Garofalo

Zen Koan Collections Studies

Subject Index to 1,975 Zen Buddhist Koans

Reading Wittgenstein

Buddhism

Taoism

Philosophy

Quintain Poetry

Pulling Onions

 

The Teacher Mentors His Students

The Fireplace Records, Chapter 7

The Teacher Mentors His Students

Some call it "teaching"; some call it "indoctrination."
Some call it "making another brick in the wall'; some call it "liberation."
Some call it "listening"; some call it "swallowing."
Some call it "learning"; some call it "unlearning."

What do you call it? 

A Teacher Mentoring His Students
Ink and Color on Paper by Yang Zhiguang, 1959
From the Chinese Art Book, p.77

How does the Watcher/Observer, from the outside,
me viewing the painting, make the distinctions?

How does the Insider/Experiencer, from the inside,
make the distinctions?

How does your place in history, your real life,
your existential circumstances,
make the distinctions?

Maybe there are few distinctions between the two options. 

I attended Cantwell Catholic High School from 1959-1963 in Montebello, California.  Our respected teachers were Irish Christian Brothers and a few lay teachers.  

The Brothers lived in a three story building next door to the High School and grounds.  Across the street north of our campus was the all girls Sacred Heart of Mary High School.

The Brothers wore black or brown uniforms.  Some were old men and a few were young.  I remember one tall and fit gentleman, Brother Parent, lecturing us in class, working as our coach in sports, and talking casually and mentoring to us small groups of men.  We learned from them, listened to them, and tried to model them in our lives.

Our fellow students were a mixture of lower middle class youngsters of Mexican-American and Anglo heritage families. A Latin combo dish spiced with fellows Homeboy, Kool-Serious, Fit/Fist, Surfer, and all Catholics. 

One friend of mine, from my Bandini neighborhood, Jerry Garcia, graduated from Cantwell and went to college to become himself an Irish Cristian Brother Teacher.  We rode in the back of a pick up truck, driven by two carpenters, each morning to high school; and we walked home together many times after school.  Jerry introduced me to  Latin jazz, good books, and Catholic mystics.  

The above painting reflects the mood of my youthful, serious, religious, and impressionable High School days.  My conscious and unconscious sense of learning, role models, respected teachers, and mentors was formed in those bygone days over 60 years ago. 

The special clothing, a teacher's uniform, a religious costume, a formal attire when teaching was standard.  In my college and university days, 1963-1968, the professors all wore suits with shirts and ties. I remember Professor Benson's crisp cleaned starched white long sleeved shirt and a perfect bow tie. In the above painting, the main taller speaker is the only one wearing a long white tunic.   

Some of my secular college philosophy teachers at California State University at Los Angeles influenced me in a similar manner: like Professor Burrill's ethics and history of philosophy classes or Professor Glathe's or Professor Benson's logic and philosophy of science classes. 
Many Gassho Bows to all of them!!!

The above painting by Yang Zhiquang was commissioned by the Communist Party in 1959. They wanted to glorify recent revolutionary Communist Chinese history.  The painting supposedly depicts "Mao Zedong at the Peasant's Training School" in 1925.  Mao Zedong was likely proselytizing.  

Comments, Sources

Refer to Cases ??? in Koan Classics.  OK. find any?  

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

The Daodejing by Laozi    Best? 

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

Chinese Chan Buddhist and Taoist Stories and Koans

The Fireplace Records By Michael P. Garofalo

Harmonica Playing

I have owned various harmonicas since my childhood days.  

I have enjoyed playing various harmonicas by myself.

I have used various books, CDs, MP3s, charts, and online learing resources to learn 
how to play the harmonica.

I now focus for 30 to 60 minutes each day in learning and practicing with a harmonica.

Serious harmonica hobbyists, players, listeners, students, enthusiasts,
learners, and musical pleasure seekers can get OCD about this music.

Purchasing good quality harmonicas in differest Keys, books, CDs, MP3s, online resources, online video instruction (Luke), and paying for a personal harmonica instructor can be costly for serious intermediate harmonica students and lifetime enthusiasts.

Good education and ongoing learning are essential for steady improvement and more fun.

My Musical Mission

Listening to all kinds of music over a lifetime.
Enjoying the pleasures of music over a lifetime.
Seeking positive, uplifiting, spiritual, and mysical experiences via music.
Enjoying playing the harmonica.
Sharing good sounds with others.
Encouraging and supporting musicians.

My Musical Goals

Playing the harmonica daily.
Learning how to play better chords on the harmonica.
Learning how to play harmonica rythmic patterns better.
Listening to harmonica music.
Learning some harmonica musical theory each week.
Learning to interpret standard musical score notation for a harmonica.
Learning how to play easy popular tunes. 

My Musical Objectives

May- June 2024

Study The Idiot's Guide to Harmonica Playing for 30 minutes each day.
Attend an online class at Harmonica.com with Luke twice each week.

Playing, Jamming, Learning, and Practicing with various harmonicas:
Hohner Crosover Marine Band  Key of C
Seydel Sohne 1847  Key of Low C

Learning how to play 5 simple folk music tunes properly all the way through.

Since January, 2024, I have been using a Hohner Crossover Marine Band Key of C and a Seydel Sohne 1847 Key of Low C for daily practice, learning the chords on the C Key harmonica, learning the hole notes and playing single notes more clearly.  Most basic instruction books for the harmonic focus of using a diatonic harmonic in the Key of C. 

Chen Taijiquan Short Forms

Chen 18 Taijiquan form of Grandmaster Chen Zenglei.

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

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)      

 

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