One Picture of Me

 

One Picture of Me

By Mike Garofalo

When Laurence asked for poems on the theme of "Self-Portrait" I though of a long philosophical poem I wrote about the interrelated subjects of Picturing and Describing. 

One set of examples I used in that long poem was the human skull. I spoke of memories of Halloween in East Los Angeles, where Mexican Skulls, calaveras, filled displays on El Dia De La Muerte. Meaningful from artistic and religious perspectives.

The brief poem I'm sharing today is a excerpt about my own skull as Pictured by medical imaging, and described by me and interpreted by the oral surgeon.

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

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

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

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

So, as we all know, a single picture or image can cause a flow of ideas, interpretations, and feelings in our minds.

Or, just two words can please, excite or inflame our minds. Our lover's name can explode our feelings.

But, just two other words can frighten our moral being.

For example, 

Donald Trump ...
[pause, raise your elbow]

Kick Him Out. 

See you on the street next Saturday.

The above "brief poem" will be printed in
The SkullCrushing Hummingbird
Zine #7, in Portland, Oregon,
on 10/12/2025.

Commentary: Off the Cuff

So, considering, have you ever seen
a picture or a video or a drawing
of a Skull Crushing Hummingbird,
crushing an insect's Skull
with its tiny beak or flashing wings?

No, you have not,
and that is just one reason why,
you don't believe
that Skull Crushing Hummingbirds
are really alive.

However,
Words, context, technical knowledge,
and intent claim meaningfulness,
even truth,
in addition to any pictures viewed.
The surgeon and I see differently.

Sometimes, though, we reader's prefer
fantasies and fictional
Skull Crushing Hummingbirds
to any ho-hum boring beings-
a moniker for fun memories.

***********************

Pictures mirroring things
displaying aspects of reality
uncovering hidden realms of being
pointing to more clear correspondence.
Show me a good picture - Please!

We drew pictures in caves
Heroes pictured in statues
Books illustrated pictured facts
Drones picture our towns from above
Hubble sends us clear pictures of Space

Our brains are
Picture processing ... Machines-
and you can picture mindfulness
you can picture your intent verbally...
picturing is a form of meaningfulness.

Science and technology have
invented new ways of picturing
so we can see into Reality
and open our ordinary eyes
to new ways of seeing.

Picturing - Defining
Planning - Imagining
Painting - Photography
Reflecting - Mimicking
Do I see what I mean?

Wittgenstein in the Tractatus of 1921
Used Pictures and Picturing as the
criterion of meaningfulness and truth.
Wittgenstein in the Investigations of 1953
changed to talking about our talking
about, in ordinary words, aspects of Picturing.

The best pictures, the best descriptions,
how we talk in everyday ways,
point to correspondence, mirroring,
a theory of epistemology.
Richard Rorty disagreed.

**********************************

Bundled Up, Volume 1
Quintains, Pentastichs, Tankas

Gushen Grove Sonnets

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

25 Steps and Beyond
The Poetry by Mike Garofalo

Tao Te Ching, Chapter 71, by Lao Tzu

Daodejing, Laozi
Chapter 71


"To know the unknowable, that is elevating.
Not to know the knowable, that is sickness.
Only by becoming sick of sickness can we be without sickness.
The holy man is not sick.
Because he is sick of sickness, therefore he is not sick."
-  Translated by D. T. Suzuki and Paul Carus, 1913, Chapter 71 


"One who knows, but does not know, is best.
One who does not know, but knows, is sick.
Only one who recognizes this sickness as sickness
Will not have the sickness.
The sage does not have this sickness
Because he recognizes this sickness as sickness.
Therefore, he has no sickness."
-  Translated by Yi Wu, Chapter 71


"If you have knowledge, but you feel like you do not have knowledge, this is super.
If you do not have knowledge, but you feel like you have knowledge, this is sick.
The great men were not sick because they knew what the sickness is.
Only when you know what the sickness is, will you not be sick."
-  Translated by Xiaolin Yang, Chapter 71


"Nobody has all the answers.
Knowing that you do not know everything is far wiser than thinking that you know a lot when you really don't.
Phony expertise is neurotic.
Fortunately, once the symptoms are recognized, the sure is easy: stop it.
Probably every leader has tried this form of pretense at one time or another.
The wise leader has learned how painful it is to fake knowledge.
Being wise and not wanting the pain; the leader does no indulge in pretending.
Anyway, it is a relief to be able to say: "I don't know." "
-  Translated by John Heider, 1985, Chapter 71  


"To know that you do not know is best.
Who knows that he doesn't know is the highest.
To know when one doesn't know is best.
Who pretends to know what he doesn't know is sick-minded;
To think one knows when one doesn't know is a sort of malady. 
Pretend to know when you don't know - that's a disease.
He who recognizes this disease as a disease can also cure himself of it [and maybe not].
[One may eventually get free from a disease by recognizing it for what it is.]
Who recognizes sick-mindedness as sick-mindedness can't be wholly sick-minded, after all.
The wise man is hardly sick-minded if he recognizes sick mind as sick and also cures some diseases.
He's hardly a sick mind."
-  Translated by Tormond Byrn, 1997, Chapter 71   


知不知上;
不知知病.
夫唯病病, 是以不病.
聖人不病, 以其病病, 是以不病.
-  Chinese characters, Tao Te Ching, Chapter 71

zhi bu zhi shang;
bu zhi zhi bing. 
fu wei bing bing, shi yi bu bing.
sheng ren bu bing, yi qi bing bing, shi yi bu bing.
-  Pinyin Romanization, Daodejing, Chapter 71 


"To know how little one knows is to have genuine knowledge.
Not to know how little one knows is to be deluded.
Only he who knows when he is deluded can free himself from such delusion.
The intelligent man is not deluded, because he knows and accepts his ignorance, and accepts his ignorance as ignorance, and thereby has genuine knowledge."
-  Translated by Archie J. Bahm, Chapter 71


Knowing what cannot be known?
What a lofty aim!
Not knowing what needs to be known?
What a terrible result!
Only when your sickness becomes sick will your sickness disappear.
The Sage illness has become ill, his renunciation has been renounced.
Now he is free.
And every place in the world is the perfect place to be."
-  Translated by Jonathan Star, 2001, Chapter 71


"To realize that our knowledge is ignorance,
This is a noble insight.
To regard our ignorance as knowledge,
This is mental sickness.
Only when we are sick of our sickness
Shall we cease to be sick.
The Sage is not sick, being sick of sickness;
This is the secret of health."
-  Translated by John C. H. Wu, Chapter 71   


"Conocer el no-conocimiento
es lo más elevado.
Es un mal no saber
lo que el saber es.
Sólo quien sufre este mal
se libra de todos los males.
Si el Sabio no sufre
es porque padece este mal,
por eso no sufre."
-  Translation into Spanish from Richard Wilhelm's 1911 German Version by an Unknown Spanish Translator, 2015, Capítulo 71



"To know that we are ignorant is a high attainment.
To be ignorant and to think we know is a defect.
The Master indeed can cure this defect.
That is why he has not this defect.
The self-controlled man has not this defect,
He takes hold of his defect and cures it.
That is why he has not this defect."
-  Translated by Isabella Mears, 1916, Chapter 71


"Knowing you don't know is wholeness.
Thinking you know is a disease.
Only by recognizing that you have an illness
can you move to seek a cure.

The Master is whole because
she sees her illnesses and treats them,
and thus is able to remain whole."
-  Translated by John H. McDonald, 1996, Chapter 71 





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 71, 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   

Dao De Jing, Chaper 70, Laozi

Tao Te Ching by Lao Tzu
Chapter 70

"My words are very easy to know,
Very easy to follow.
Yet the world is unable to know them,
Unable to follow them.

My words have a source,
My efforts have mastery.
Indeed, since none know this,
They do not know me.
The rare ones who know me
Must treasure me.

Therefore, Evolved Individuals
Wear a coarse cloth covering
With precious jade at the center."
-  Translated by R. L. Wing, 1986, Chapter 70

"My words are easy to understand and very easy to apply.
But no Ego is able to understand them or apply them.

Words have authority.
Affairs have a history!

It is simply because of their ignorance
that Egos do not understand me.
Those who understand me are few, and
thus I am ennobled.

For this reason, Sages may wear homespun cloth over their shoulders,
but they carry a jewel beyond price in their heart."
-  Translated by Jerry C. Welch, 1998, Chapter 70  

"Easy are my words to know, and also to practice.
Yet none is able to understand nor yet to practice them.
For there is a remote origin for my words, and a supreme law for my actions.
Not knowing these, men cannot know me.
Those who know me are few, and by them I am esteemed.
For the wise man is outwardly poor, but he carries his jewel in his bosom."
-  Translated by Walter Gorn Old, 1904, Chapter 70


My words are very easy to understand and very easy to put into practice, yet in all the world no one appears to understand them or to practice them. 
Words have an ancestor (a preceding idea), deeds have a master (a preceding purpose), and just as these are often not understood, so I am not understood. 
They who understand me are very few, and on that account I am worthy of honor.
The wise man wears wool (rather than silk) and keeps his gems out of sight."
-  Translated by Dwight Goddard and Henri Borel, 1919, Chapter 70 


"My words are very easy to understand,
And very easy to put into practice,
Yet there should have been no one in the world
Who can understand them
Or can put them into practice.
Words must be purpose-oriented,
Deeds must be reasonably grounded.
People cannot understand me
Because they fail to understand what is said above.
Those who understand me are few;
Those who can follow my advice are even less.
That is why the sage
Is always dressed in coarse cloth
But conceals about him a beautiful piece of jade (the Tao)."
-  Translated by Gu Zengkun, Chapter 70  


吾言甚易知, 甚易行.
天下莫能知, 莫能行.
言有宗.
事有君.
夫唯無知, 是以不我知.
知我者希.
則我者貴.
是以聖人被褐懷玉.
-  Chinese characters, Tao Te Ching, Chapter 70

wu yen shên yi chih, shên yi hsing.
t'ien hsia mo nêng chih, mo nêng hsing.
yen yu tsung.
shih yu chün.
fu wei wu chih, shih yi pu wu chih.
chih wu chê hsi. 
tsê wu chê kuei.
shih yi shêng jên pei ho huai yü. 
-  Wade-Giles Romanization, Tao Te Ching, Chapter 70 


"Though the words of the sage are simple,
and his actions easily performed,
they are few among many,
who can speak or act as a sage.

For the ordinary man it is difficult
to know the way of a sage,
perhaps because his words
are from the distant past,
and his actions naturally disposed.

Those who know the way of the sage
are few and far between,
but those who treat him with honesty,
will be honoured by him and the Tao.

He knows he makes no fine display,
and wears rough clothes, not finery.
It is not in his expectancy of men
that they should understand his ways,
for he carries his jade within his heart."
-  Translated by Stan Rosenthal, 1984, Chapter 70  


"My words are so simple to understand
and so easily put into practice
that no one in all beneath heaven understands them
and no one puts them into practice.
Words have their ancestral origins and actions their sovereign:
it's only because people don't understand this that they don't understand me.
And the less people understand me the more precious I become.
So it is that a sage wears sackcloth, keeping pure jade harbored deep."
-  Translated by David Hinton, Chapter 70 


"La palabras tienen un origen; los hechos, una ley.
Mis palabras son fáciles de comprender y fáciles de seguir,
Y, sin embargo, nadie las comprende y nadie las practica.
Es la sabiduría la que impide al hombre acercarse a mi.
Son pocos los que me siguen, porque estoy más allá de toda alabanza.
Por ello el Sabio se cubre con una tela tosca, pero guarda joyas en su seno.
Conoce su valor, pero no lo ostenta. 
Se ama a sí mismo, pero no se tiene en alta estima.
Rechaza lo último y se ciñe a lo primero."
-  Translated from Chinese into English by Ch'u Ta-Kao, Translated from English into Spanish by Caridad Diaz Faes, Capítulo 70

"My words are most easily known,

Most easy to practice, too,

But none in the world my words can know,

And their practice can pursue.

 

There's an Ancestry in my words,

There's a Head for the things I preach,

But, because they are all misunderstood,

They know not what I teach.

 

The ones who know me are few,

But the few who know me prize,

Though the sage may wear a hair-cloth garb,

The gem in his bosom lies."
-  Translated by Isaac Winter Heysinger, 1903, Chapter 70

"My teaching is very easy to understand,
And very easy to carry out.
Yet the world is incapable of understanding it,
And incapable of carrying it out.
My teaching has an ancient source,
My practices have a ruling principle.
As people are ignorant of this,
So they fail to understand me.
When those who understand me are few,
Then I am distinguished indeed.
That's why the Sage wears a coarse cotton robe,
To conceal the jade ornament worn on his bosom."
-  Translated by Henry Wei, 1982, Chapter 70 


"My words are easy to understand, easy to put in practice; yet the world can neither understand nor practice them.
My words have an underlying intent; my actions have a ruling motive.
It is only ignorance that causes men not to understand my doctrine. 
Those who understand me are few; those who copy me are worthy.
Wherefore the Sage dresses in coarse robes while hiding a jewel in his breast."
-  Translated by Frederic Henry Balfour, 1884, Chapter 70 


Chapter 71, 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  

How to Live a Good Life: Advice from Wise Persons

One Old Daoist Druid's Final Journey   

  

All Knowing is Doing

"Our experience is moored to our structure in a binding way.  We do not see the "space" of the world; we live in our field of vision.  We do not see the "colors" of the world; we live in our chromatic space.  Doubtless, as we shall show throughout these pages, we are experiencing a world.  But when we examine more closely how we get to know this world, we invariably find that we cannot separate our history of actions - biological and social - from how this world appears to us.  It is so obvious and close that it is very hard to see."

"All doing is knowing and all knowing is doing." 


The Tree of Knowledge: The Biological Roots of Human Understanding.  By Humberto R. Maturana, PhD and Francisco J. Varela, PhD.  Boston, Shambhala, 1987.  Revised Edition, 1998.  Index, glossary, 269 pages.  ISBN: 9780877736424.  VSCL.  Subjects:  History, Philosophy, Knowledge, Science, Evolution, Philosophy.    

Tao Te Ching, Chapter 19

Chapter 19, Dao De Jing by Laozi

"If we could renounce our sageness and discard our wisdom, it would be better for the people a hundredfold. 

If we could renounce our benevolence and discard our righteousness, the people would again become filial and kindly.
If we could renounce our artful contrivances and discard our scheming for gain, there would be no thieves nor robbers.
Those three methods of government
Thought olden ways in elegance did fail
And made these names their want of worth to veil;
But simple views,
And courses plain and true
Would selfish ends and many lusts eschew." 
-   Translated by James Legge, 1891, Chapter 19 

 

"End sagacity; abandon knowledge
The people benefit a hundred times End benevolence; abandon righteousness
The people return to piety and charity End cunning; discard profit
Bandits and thieves no longer exist These three things are superficial and insufficient
Thus this teaching has its place:
Show plainness; hold simplicity
Reduce selfishness; decrease desires"
-  Translated by Derek Linn, 2006, Chapter 19

 

"Do away with learning, and grief will not be known.
Do away with sageness and eject wisdom, and the people will be more benefited a hundred times.
Do away with benevolence and eject righteousness, and the people will return to filial duty and parental love.
Do away with artifice and eject gains and there will be no robbers and theives.
These four, if we consider them as a culture, are not sufficient.
Therefore let there be what the people can resort to:
Appear in plainness and hold to simplicity;
Restrain selfishness and curtail desires."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 19

"If the people renounce self-control and reject wisdom,
Let them gain simplicity and purity
If the people renounce duty to man and reject right conduct,
Let them return to filial piety deep, deep in the heart.
If they renounce skill and leave off search for profit,
Let them rob and by violence take possession of spiritual life.
These three things do not help our progress.
Therefore now let us seek
To perceive simplicity,
To conserve beauty in the heart,
To curb selfishness and to have few desires."
-  Translated by Isabella Mears, 1916, Chapter 19

   

"Banish learning, discard knowledge:
People will gain a hundredfold.
Banish benevolence, discard righteousness:
People will return to duty and compassion.
Banish skill, discard profit:
There will be no more thieves.
These three statements are not enough.
One more step is necessary.
Look at plain silk; hold uncarved wood.
The self dwindles; desires fade."
-  Translated by Stephen Addis, 1993, Chapter 19

   

"Return to Innocence
Huan Ch'un

Forswear wisdom, discard knowledge,
And the people will gain a hundredfold.
Forswear benevolence, discard righteousness,
And the people will recover filial and parental love.
Forswear skill, discard profit,
And thieves and robbers will not appear.
These three steps are inadequate for culture.
They, therefore, have to encompass some others,
Such as:
Display plainness, embrace simplicity,
Reduce selfishness, and decrease desires."
-  Translated by Henry Wei, 1982, Chapter 19

"Therefore - If we ignore intricate learning and knowledge of petty distinctions, we shall be many times better off.
If we neglect to insist upon the formal proprieties of etiquette, our intuitive sympathies will return.
If we abolish opportunities for profiteering "within the law," incentive for political corruption will disappear.
If the foregoing three principles are unclear, then at least the following are understandable:
Simply be yourself.
Act naturally.
Refrain from self-assertiveness.
Avoid covetousness."
-  Translated by Archie J. Bahm, 1958, Chapter 19

 

"Abandon knowledge, discard wisdom.
The people will gain a hundred fold.
Abandon the humanities, discard righteousness.
The people will return to filial love.
Abandon cleverness, discard gain.
Robbers and thieves will be no more.
These three, being considered not sufficiently aesthetic, therefore many other devices were added.
Better observe simplicity, encourage primitiveness, lessen the number of private projects, and moderate desire."
-  Translated by C. Spurgeon Medhurst, 1905, Chapter 19 

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, and other resources for that Chapter.  Each webpage includes a Google Translate drop down menu at the top that enables you to read the webpage in over 100 languages.

Chapter 19, Tao Te Ching by Lao Tzu

Chapter Indexing for the Tao Te Ching

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

Concordance to the Tao Te Ching (2018 Project)

One Old Daoist Druid's Final Journey  

How to Live a Good Life: Advice from Wise Persons

  

Chapter 33, Tao Te Ching, Lao Tzu

Dao De Jing, Lao Tzu
Chapter 33


"One who knows others is clever, but one who knows himself is enlightened.
One who conquers others is powerful, but one who conquers himself is mighty.
One who knows contentment is rich and one who pushes with vigor has will.
One who loses not his place endures.
One who may die but will not perish, has life everlasting."
-  Translated by Daisetsu Teitaro Suzuki and Paul Carus, 1913, Chapter 33 


"It is wisdom to know others;
It is enlightenment to know one's self.
The conqueror of men is powerful;
The master of himself is strong.
It is wealth to be content;
It is willful to force one's way on others.
Endurance is to keep one's place;
Long life it is to die and not perish."
-  Translated by R. B. Blakney, 1955, Chapter 33   


"He who knows others is wise;
He who knows himself is enlightened.
He who conquers others is strong;
He who conquers himself is mighty.
He who knows contentment is rich.
He who keeps on his course with energy has will.
He who does not deviate from his proper place will long endure.
He who may die but not perish has longevity."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 33 

"Know others by knowing yourself.
Overcome others by overcoming yourself.
Understanding what is enough is enough.
Presence is perseverance.
Coming to stillness is forging ahead.
Find life by accepting death."
-  Translated by Starwell Crispin, Chapter 33 

知人者智.
自知者明.
勝人者有力.
自勝者強.
知足者富.
強行者有志.
不失其所者久.
死而不亡者壽.  
-  Chinese characters, Tao Te Ching, Chapter 33 

zhi ren zhe zhi.
zi zhi zhe ming.
sheng ren zhe you li.
zi sheng zhe qiang.
zhi zu zhe fu.
qiang xing zhe you zhi.
bu shi qi suo zhe jiu.
si er bu wang zhe shou.
- Pinyin Romanization, Daodejing, Chapter 33


"He who knows others is intelligent;
he who understands himself is enlightened;
he who is able to conquer others has force,
but he who is able to control himself is mighty.
He who appreciates contentment is wealthy.
He who dares to act has nerve;
if he can maintain his position he will endure,
but he, who dying does not perish, is immortal."
-  Translated by Dwight Goddard, 1919, Chapter 33  



"Knowledge frequently results
from knowing others,
but the man who is awakened,
has seen the uncarved block.
Others might be mastered by force,
but to master one's self
requires the Tao.
He who has many material things,
may be described as rich,
but he who knows he has enough,
and is at one with the Tao,
might have enough of material things,
and have self-being as well.
Will-power may bring perseverance;
but to have tranquility is to endure,
being protected for all his days.
He whose ideas remain in the world,
is present for all time."
-  Translated by Stan Rosenthal, 1984, Chapter 33  



"Quien conoce a los demás es inteligente.
Quien se conoce a sí mismo tiene visión interna.
Quien conquista a los demás tiene fuerza; quien se conquista a sí mismo es realmente poderoso.
Quien sabe cuándo ha obtenido bastante es rico, y quien sigue asiduamente
     el sendero del Tao es alguien de propósito constante.
Quien permanece en el lugar en el que ha encontrado su verdadera casa vive mucho tiempo,
     y quien muere, pero no perece, goza de la auténtica longevidad."
-  Translation from Chinese to English by John C. H. Wu, translated into Spanish by Alfonso Colodrón, Capitulo 33 

"Knowing others makes you smart, but knowing yourself makes you wise.
To rule others, you must be powerful, but to rule yourself, you must be strong.
If you have only what you need, you have true wealth.
If you never give up, you will find a way.
If you stay true to yourself, you will never be lost.
If you live your entire life, you’ve really lived."
-  Translated by Ron Hogan, 1995, Chapter 33


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 33, Tao Te Ching by Lao Tzu. Complied by Mike Garofalo.

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

Concordance, Alphabetical Subject Index, Chapters 1-25

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

Learning Tai Chi from Instructional DVDs

Here is an blog post of mine from 2015.  It pertains to learning a particular Taijiquan Form (e.g., Chen 18, Yang 24) from instructional DVDs and books:


The most frequent question I am asked is "Where I live there are no Taijiquan teachers of the the Taijiquan style X that I want to learn.  How do I go about learning Taijiquan Style X?"

You always need to learn Tai Chi by observing someone doing the Taijiquan form you are studying, and listening carefully to their instructions.  Fortunately, in 2015, for most Taijiquan forms, you have from two to ten different choices of very knowledgeable instructors or Masters who teach the Taijiquan form that you are learning by means of good instructional DVDs or videos.  Also, for some popular Taijiquan forms there are excellent books or manuals available for the form you are learning, or very good online webpages on the form.  Sometimes there are VCDs that can be played on a home computer.  Finally, there are some online courses and UTube demonstrations of the form you are learning.  

You are learning the "basics" from a good live teacher and/or a good writer.  All Taijiquan is learned this way.  

My own webpages provide extensive bibliographies of these many learning resources.  I also provide many suggestions and remarks about learning specific forms using DVDs, videos, and books, e.g.,  Standard 24 Taijiquan Form.  

Instructional DVDs come in NTSC and PAL formats, with NTSC format being used on DVD players in the United States.  If you are purchasing your DVD from  outside the United States it is most likely in the PAL format and will not work properly on your DVD player.  Caveat Emptor.  

I use a small desktop DVD player.  My Vzon model, playing the NTSC format, has a hand held DVD controller and controls on the machine.  I no longer use instructional VHS videos, because you can't as easily cue as with DVDs. 

You want to purchase a DVD that teaches the Taijiquan form.  You want an instructional DVD, not a demonstration DVD.  Advanced Tai Chi students can sometimes learn from a demonstration DVD, but not without much difficulty.  All Tai Chi learners can benefit from a good instructional DVD that breaks the form down into discrete sections (lessons, blocks) and provides detailed verbal instructions on how to perform the movements in each section.  Sometimes a section is called a "lesson" and might include three or four movements of the form.  The best instructional DVDs feature frequent repetition of a movement, clear voice over narration, the use of different camera angles for showing a movement sequence, sectional performance demonstrations, and complete demonstrations of the form from a front and back view.  It is essential to get the narration in the language you use, because it is very hard to read subtitles and carefully study the the movements visually at the same time.   

Study each DVD lesson carefully, make notes, memorize the names of the movements in that lesson, then immediately practice each lesson until you can perform the movement sequence in the lesson on your own.  Repeat, repeat, repeat!!  Don't move on to the next lesson until you can perform the movements in the lesson you are studying on your own.  Give yourself a little slack and accept being just "satisfactory" at performing each lesson.  Over time you will refine and perfect your performance.   

After learning the first lesson, then proceed in the same manner to learn the second lesson.  Then combine the first and second lesson and practice them together until you can perform them on your own.  Don't move on to lesson three until you can easily and smoothly perform lessons one and two combined.  To "learn" means to me to be able to remember and easily, consistently, and smoothly perform a sequence of movements on your own.  Study Lesson 1, practice and learn Lesson 1; study Lesson 2, practice and learn Lessons 1 + 2; study Lesson 3, practice and learn Lessons 1 + 2 + 3; study Lesson 4, practice and learn Lessons 1 + 2 + 3 +4, etc. 

As with all learning the keys are: daily study, careful study, paying attention, remembering, daily practice, patience, repetition, visualization, verbal cues, making notes, and confidence.  Take your time, don't rush, be patient.  The process of learning might take months. 

Here are some suggestions from Robert Chuckrow: 

"Whereas a form-instruction video is no substitute for a qualified teacher, those who live far from any teacher are still better off learning from a video than if they had no instruction at all. For those who have a teacher, a video can augment and accelerate the learning process. Finally, those who have had prior instruction in internal arts should be able to attain a substantial benefit from a video.

One method of learning a form from a video is to repeatedly do the entire form or blocks of the form along with the video. However, this method is not efficient because there is insufficient opportunity to reinforce each movement. A better way is to refrain from doing movement while watching the video. Rather, it is good to choose a small block of material, watch it a few times. Then, without any major physical action, visualize the sequence of movements as clearly as possible. Next, go back to the beginning of that block of material, and view and visualize it again a few times. Only after clear and complete visualization is achieved should the movements be attempted physically.

At first it will seem extremely difficult to work this way. With persistence, however, it is possible to achieve a level of visualization so intense that the imagined movements are almost as vivid as those seen on a TV screen. The dividends of the process of visualization are twofold: (1) By subduing the physical aspects of movement (e.g., balance, coordination, kinetic sense, timing), you can completely focus the mind on the details of the movement. (2) By cultivating the ability to visualize and mentally encompass complex details, you become increasingly able to observe and learn new movements quickly, especially in situations where it is not feasible to move while observing (e.g., dreams, teacher showing movements while the class watches). Referring to the dimension of self-defense, the more you can observe and mentally encompass the movements of the opponent, the greater the advantage achieved." 
- Robert Chuckrow, The Tai Chi Book, YMAA Publication Center, Boston, MA, 1998, pp. 119–120

Ask About a Truth You Should Seek

"Don't cling to your own understanding.  Even if you do understand something, you should ask yourself if there might be something you have not yet fully resolved, or if there may be some higher meaning yet.
Although a suspicious mind is bad, still it is wrong to cling to what you shouldn't believe in, or fail to ask about a truth you should seek.
Even if you have thoroughly studied the stories of the ancients and you sit constantly like iron or stone, as long as you are attached to yourself you cannot find the Way of the enlightened, ever.
Although the Way is complete in everyone, realization of the Way depends on a combination of conditions.
Tenacious opinionation is not transmitted by your parents; it is just that you have tacitly come to believe in opinions for no reason other than that over time you have picked up what people say.
Whether or not beginners are imbued with the spirit of the Way, they should carefully read and study the sagacious teachings of the scriptures and treatises.
Once having understood, you should read the teachings of the sages many times.
Truth is not greater or lesser, but people are shallow or deep."

-  Japanese Zen Grand Master Dogen, 1200-1253
   Translated by Thomas Cleary

"Do you want to study Zen?
You must let go.
Let go of what?
Let go of the four elements and five clusters,
Let go of consciousness conditioned over incalculable time.
Focus on right where you stand;
Try to figure our what the reason is.
Keep on pondering ...
Suddenly the flower of mind will bloom with enlightenment,
illuminating the whole universe."

-  Chien-ju, Studying Zen
The Pocket Zen Reader.  Edited and translated by Thomas Cleary.   p. 104

"Zen practice in the midst of activity
is superior to that pursued within tranquility."
Hakuin, 1688-1769

The Pocket Zen Reader.   Compiled and translated by Thomas Cleary.  Shambhala Pocket Classics.  Boston, Shambhala, 1999.  218 pages.  ISBN: 157062447X.  VSCL.  

Zen Buddhism: A Reading List