Saturday, April 11, 2026
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
Thursday, April 09, 2026
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.
Wednesday, March 11, 2026
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 20Is 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
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
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
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
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
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
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
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
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
Pulling Onions Over 1,043 One-line Sayings by Mike Garofalo
Chinese Chan Buddhist and Taoist Stories and Koans
Fireplaces, Stoves, Campfires, Kitchens, Pots, Firewood
Subject Index to the Cases of the Gateless Gate Koan Collection
Zen Buddhist Koan Collections
Bibliography, Quotations, Notes, Resources
Research by Michael P. Garofalo
Tuesday, February 24, 2026
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
Subject Index to 1,975 Zen Buddhist Koans
Monday, January 26, 2026
Yang Style of Tai Chi Chuan, Standard 24 Form
Standard Simplified Taijiquan 24 Form. Research by Michael P. Garofalo, M.S. This webpage includes a detailed bibliography of books, media, links, online videos, articles, and resources. It provides a list of the 24 movement names in English, Chinese, French, German and Spanish, with citations for sources of the movement names. It provides detailed descriptions of each movement with black and white line illustrations and photographs. It includes relevant quotations, notes, performance times, section breakdowns, basic Tai Chi principles, and strategies for learning the form. This hypertext document was last last updated in December of 2017.
The Peking (Bejing) Chinese National orthodox standard simplified 24 movement T'ai Chi Ch'uan form, created in 1956, is the most popular form practiced all around the world. This form uses the Yang Style of Taijiquan.
There is also a famous short Tai Chi Chuan form, created by Professor Cheng Man-ch'ing in the 1940's. It has 37 movements in the Yang Style of Taijiquan.
My 24 Form webpage provides many good suggestions for a person learning this basic Tai Chi Chuan Form of 24 movements on their own if there is no Tai Chi class in their area.
I started learning Taijiquan in 1986. I was taught the Standard 24 Movement T'ai Chi Ch'uan Form in the Yang Style of T'ai Chi Ch'uan. I learned it from Aikido Sensei Frank McGourick in Whittier, California.
In 1986, were no books or instructional videotapes on this popular form. In 2019, there are dozens of books and instructional DVDs, videotapes, UTube demonstrations by women and men, streaming content, and scores of webpages on the subject of the 24 Taijiquan Form.
Sensei McGourick also taught me the standard Long Form of the Yang Style of Tai Chi Chuan. You hit the floor a lot in Aikido, it is vigorous, and it is very challenging for anyone, and it was too hard for me. So, being a man in his 40's, and working 50 hours a week as a library administrator of 22 libraries in the busy and growing San Gabriel Valley, I practiced only Taijiquan and Qigong at the Aikido Ai Dojo in Whittier with Dr. Robert Moore and Sensei McGourick.
The most detailed book that I have seen on the subject of the 24 Form is:
The Yang Taiji 24 Step Short Form: A Step by Step Guide for All Levels
By James Drewe. London, Singing Dragon Press, 2011. 382 pages, black and white photographs, charts, detailed descriptions, training tips.
I give information on many other fine books by other good authors on the Basic 24 Tai Chi Chuan Form in my webpage. Find books by Andrew Townsend, Cheng Zhao, Foen Tjoeng Lie, Eric Chaline, Le Deyin, etc.
Many persons have told me that their favorite instructional DVD on the 24 Form is: Tai Chi - The 24 Forms By Dr. Paul Lam. I attended Dr. Lam's Tai Chi for Arthritis workshop in Monterey, California; and later workshops on Sun Tai Chi with other Bay Area teachers. I am also quite fond of using instructional DVDs by Master Jessie Tsao from San Diego.
I have played and practiced this form with many different persons and groups over three decades. The many slight variations are fun to play and observe. Taijiquan is a very pleasant and satisfying group exercise, dance, marital arts, and choreographed body-mind movements class. Taijiquan and Qigong provide an excellent fitness class for seniors to help them with aging well. I have practiced this Basic 24 Form with different groups in the Vancouver and Portland areas, and for many years around Red Bluff, CA.
At age 79, I can do quite a few repetitions of the form during any day. I warm up with Qigong and limbering up movements, if needed, before practicing the 24 Form. I make adjustments necessitated because of my former injuries, falls, surgeries, and decreasing balance skills. I like to play with the named movement sequences in ways outside of the 24 form choreography, e.g., HsingI type forward drills using Yang postures, changing directions to accommodate indoor practice near furniture, faster movements with intermittent fajing, etc. I also think about the martial applications of defense or offense, following the Teacher and group members so to achieve a coordinated beauty in the performance style desired, the courtesies and comradeship of the practice team, Taijiquan principles, etc.
I try my best to try to learn, and relearn, and unlearn.
"At this period of wushu, the Nanking Central Kuoshu Institute in 1956 tasked the choreography of a Taijiquan routine what would be more suitable for popular dissemination among the masses, in keeping with the government's egalitarian agenda. The traditional forms were just too long and time consuming to practice, and the traditional methods too arcane and demanding for mass propagation. The challenge was to reduce the one hundred-odd movements of the traditional Yang Style Taijiquan, prevalent then, to its core, by removing the many repetitive movements as well as the less essential ones. Thus, the 24-Form Taijiquan set was created. Instrumental in this simplification effort was Li Tianji (1913-1996) who had been appointed a wushu research fellow at the Institute. Under official auspices, the 24-Form Taijiquan quickly became the standard form, taught throughout China as part of physical education curriculum in schools and colleges. It is perhaps the best know Taijiquan form in the world today. As widespread as it is, the 24-Form is at best an abridged version of the traditional Yang form, a synopsis of the art."
- C. P. Ong, Taijiquan: Cultivating Inner Strength
Lift the head, stand strong and balanced, move gracefully.
Imagine resistance, water boxing, dealing with an opponent, pushing hands.
Be loose and relaxed, avoid over-exertion, use coiling energy.
Keep moving, flowing, shaping yourself in body-mind.
Shoulders down, gentle breathing, dignified bearing.
Stylish, artistic, beautiful, sensuous, dancing, formal.
Yin more than Yang, soft over hard, water over stone, gentle over muscular.
Follow the Teacher, coordinate, create unity, act as one.
Monday, November 10, 2025
Positive Aging Principles
- Robert T. Hill
Seven Strategies for Positive Aging
1. You can find meaning in old age.
2. You're never to old to learn.
3. You can use the past to cultivate wisdom.
4. You can strengthen life-span relationships.
5. You can promote growth through giving and receiving help.
6. You can forgive yourself and others.
7. You can possess a grateful attitude.
- Robert T. Hill, Ph.D., Seven Strategies for Positive Aging, 2008
Seven Strategies for Positive Aging.
Making Aging Positive by Linda P. Fried
Aging Well: Recommended Readings, Quotes, and Resources
Living the Good Life: Principles, Recommendations, Wisdom
Virtues: Quotations, Sayings, Recommended Reading, Resources
Sunday, November 09, 2025
Attention
“Do stuff. Be clenched, curious. Not waiting for inspiration's shove or society's kiss on your forehead. Pay attention. It's all about paying attention. Attention is vitality. It connects you with others. It makes you eager. Stay eager.” - Susan Sontag
"Attention (prosoche) is the fundamental Stoic spiritual attitude. It is a continuous vigilance and presence of mind, a self-consciousness which never sleeps, and a constant tension of the spirit. Thanks to this attitude, the philosopher is fully aware of what he does at each instant, and he wills his actions fully. Thanks to this spiritual vigilance, the Stoic always has "at hand" (procheiron) the fundamental rule of life: that is, the distinction between what depends on us and what does not." p. 84
Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault.By Pierre Hadot. Edited with an introduction by Arnold Davidson. Translated by Michael Chase. Malden, Massachusetts, Wiley-Blackwell, 1995. Index, extensive bibliography, 320 pages. ISBN: 978-0631180333. VSCL.
- Marcu Aurelius, Meditations
Sunday, October 26, 2025
Tao Te Ching, Chapter 81
Daodejing by Laozi
Chapter 81
"Truth has no need for fine words;
Fine words may not be true words.
The man of Tao does not try to convince by argument:
He who argues is not a man of Tao.
Wisdom does not consist in knowing everything;
The know-alls do not know the Tao.
The Sage does not hoard. The more he spends himself for others, the more he enriches himself.
The more he fives, the more he gains.
For the Tao of Heaven penetrates all things but harms none.
This, too, is the Tao of the Sage, who acts without contending."
- Translated by Herman Ould, 1946, Chapter 81
"Words born of the mind are not true
True words are not born of the mind
Those who have virtue do not look for faults
Those who look for faults have no virtue
Those who come to know it do not rely on learning
Those who rely on learning do not come to know it
The Sage sees the world as an expansion of his own self
So what need has he to accumulate things?
By giving to others he gains more and more
By serving others he receives everything
Heaven gives and all things turn out for the best
The Sage lives, and all things go as Tao goes all things move as the wind blows"
- Translated by Jonathan Star, 2001, Chapter 81
Sincere words are not fine; fine words are not sincere.
Those who are skilled in the Tao do not dispute about it; the disputatious are not skilled in it.
Those who know the Tao are not extensively learned; the extensively learned do not know it.
The sage does not accumulate for himself.
The more that he expends for others, the more does he possess of his own;
The more that he gives to others, the more does he have himself.
With all the sharpness of the Way of Heaven, it injures not;
Wth all the doing in the way of the sage he does not strive."
- Translated by James Legge, 1891, Chapter 81
Fine-sounding words are not true.
A good man does not argue;
he who argues is not a good man.
The wise one does not know many things;
He who knows many things is not wise.
He lives for other people,
And grows richer himself;
He gives to other people,
And has greater abundance.
Blesses, but does not harm.
The Way of the Sage
Accomplishes, but does not contend."
- Translated by Lin Yutang, 1955, Chapter 81
美言不信.
善者不辯.
辯者不善.
知者不博.
博者不知.
聖人不積.
既以為人己愈有.
既以與人己愈多.
天之道利而不害.
聖人之道為而不爭.- Chinese characters, Tao Te Ching, Chapter 81
xin yan bu mei.
mei yan bu xin.
shan zhe bu bian.
bian zhe bu shan.
zhi zhe bu bo,
bo zhe bu zhi.
sheng ren bu ji.
ji yi wei ren ji yu you.
ji yi yu ren ji yu duo.
tian zhi dao li er bu hai.
sheng ren zhi dao wei er bu zheng.
- Pinyin Romanization, Daodejing, Chapter 81
A nice person is not good at arguing, a person who is good at arguing is not nice.
A person who has real knowledge does not show off,
A person who shows off does not have real knowledge.
Great men do not accumulate things for themselves.
The more they do for others, the more they have,
The more they give to others, the more they get.
The law of the heavens is to benefit everything without harming it,
The law of great men is to do things for the world without fighting for the credit."
- Translated by Xiaolin Yang, Chapter 81
"Sincere words are not beautiful; beautiful words are not sincere.
Good men are not argumentative, the argumentative are not good.
One who knows is not erudite; the erudite one does not know.
The sage does not take to hoarding.
The more he lives for others, the fuller is his life.
The more he gives, the more he abounds.
The Way of Heaven benefits and does not harm.
The Way of the sage works and does not compete with anyone."
- Translated by Tien Cong Tran, Chapter 81
Embellished words lack belief.
Those who value lack argument
Those who argue lack valuing
Those who know lack learning
Those who learn lack knowing.
The sages are without accumulating
Grasping, it happens they act
Others later gain presence
Grasping, it happens they give
Others later gain abundance.
The Tao of the heavens
Benefitting yet without spoiling
The Tao of the sages
Acting yet without contending."
- Translated by David Lindauer, Chapter 81
Las buenas personas no son discutidoras, las discutidoras no son buenas.
Las personas sabias no son eruditas, las eruditas no son sabias.
El Sabio no toma nada para acaparar, cuanto más vive para los demás, más plena es su vida.
Cuanto más da, más nada en la abundancia.
La Ley del Cielo es beneficia, no perjudicar.
La Ley del sabio es cumplir su deber, no luchar contra nadie."
- Translated in English by John C. H. Wu, Spanish version by Alfonso Colodrón, 2007, Capítulo 81
"Faithful words may not be beautiful,
Beautiful words may not be faithful.
Those who love do not quarrel,
Those who quarrel do not love.
Those who know are not learned,
Those who are learned do not know.
The riches of the self-controlled man are in the Inner Life.
When he spends for others, he has more for himself.
When he gives to others, he has much more for himself.
Heavenly Tao blesses all and hurts no one.
The way of the self-controlled man is to act and not to fight."
- Translated by Isabella Mears, 1916, Chapter 81
"Sincere words and not pretty.
Pretty words are not sincere.
Good people do not quarrel.
Quarrelsome people are not good.
The wise are not learned.
The learned are not wise.
The Sage is not acquisitive - Has enough By doing for others,
Has even more By giving to others.
Heaven's Tao Benefits and does not harm.
The Sage's Tao Acts and does not contend."
- Translated by Stephen Addis, 1993, Chapter 81
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 81, 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
An Old Philosopher's Notebooks
How to Live a Good Life: Advice from Wise Persons
Tuesday, September 16, 2025
Listening to Change
Listening to Change
By Mike Garofalo
I listened to another say
what I resisted to hear
what was alien to me
what outlined my ire
what I wanted to fight
But then I settled down
loosened my blockhead mind
Thought things over patiently,
listened more carefully,
saw matters from other sides,
respected the integrity
and sincerity of other kinds
Of thinking outside my closed boxes
of my habits of opinions needing overhaul.
Bundled Up, Volume 1
Quintains, Pentastichs, Tankas
Highway 101 and 1: A Docu-Poem
California, Oregon, Washington
25 Steps and Beyond
The Poetry by Mike Garofalo
Monday, April 28, 2025
Taijiquan Sword: Yang Style 32 Sword Form
32 Sword Form, Simplified, Yang Style, Taijiquan Jian.
A hypertext notebook by Michael P. Garofalo.









