Standing Fully on a Single Leg

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

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

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

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

Standing Meditation

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


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


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

Dao De Jing, Chapter 26

Tao Te Ching by Lao Tzu
Chapter 26


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


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

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

A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes over 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter.  Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, a Google Translate drop down menu, and other resources for that Chapter.   

Chapter 26, Tao Te Ching by Lao Tzu

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

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

One Old Daoist Druid's Final Journey  

Dao De Jing Chapter 16

Tao Te Ching by Lao Tzu
Chapter 16


"Attaining perfect emptiness
 Remain patient and sincere
 The myriad beings arise as one
 Through this we observe the return
 Of beings in numberless multitudes
 Each coming home to its root
 Return to the root means serenity
 It may be called a return to a higher order
 Return to higher order speaks of the enduring
 To comprehend the enduring speaks of clarity
 To not comprehend the enduring
 Is to recklessly create suffering
 To comprehend the enduring (is) tolerance
 Tolerance becomes justice
 Justice becomes sovereignty
 Sovereignty becomes celestial
 The celestial becomes the path
 The path is then continuous
 The death of self is nothing to fear"
 -  Translated by Bradford Hatcher, 2005, Chapter 16



"Bring about emptiness to the extreme.
Guard true stillness.
The ten-thousand things rise together.
I therefore observe their return:
Those ten-thousand plants—each plant—returns
Going back to its root.
Going back to the root is said to be stillness.
This is called returning to life.
Returning to life is called the Constant.
Understanding the Constant is called clarity.
Not understanding the Constant:
Reckless actions—misfortune.
Understanding the Constant, forgive.
Forgive, then be unbiased.
Be unbiased, then be whole.
Be whole, then be Heaven.
Be Heaven, then be Tao.
Be Tao, then be eternal.
Not having a body, there is no danger."
-  Translated by Aalar Fex, 2006, Chapter 16  


"Empty the self completely; Embrace perfect peace.
 Realize that all beings alike go through their processes of activity and life,
 and then they return to the original source.
 Returning to the source brings peacefulness and stillness.
 This stillness is the flow of nature, and signifies that the beings have lived their allotted span of life.
 Accepting this brings enlightenment and tranquility,
 ignoring this brings confusion and sorrow
 If one can accept this flow of nature; one can cherish all things.
 Being all-cherishing you become impartial;
 Being impartial you become magnanimous;
 Being magnanimous you become natural;
 Being natural you become one with The Way;
 Being one with The Way you become immortal:
 Though the body will decay, the Way will not."
 -  Translated by John Discus, 2002, Chapter 16   



致虛極.
守靜篤.
萬物並作.
吾以觀復.
夫物芸芸, 各復歸其根.
歸根曰靜.
是謂復命.
復命曰常.
知常曰明.
不知常, 妄作凶知常容.
容乃公.
公乃王.
王乃天.
天乃道.
道乃久.
沒身不殆.
-  Chinese characters, Tao Te Ching, Chapter 16

zhi xu ji.
shou jing du.
wan wu bing zuo.
wu yi guan fu.
fu wu yun yun, ge fu gui qi gen.  
gui gen yue jing.
shi yue fu ming.
fu ming yue chang.
zhi chang yue ming.
bu zhi chang, wang zuo xiong zhi chang rong.
rong nai gong.
gong nai quan.
quan nai tian.
tian nai dao.
dao nai jiu.
mo shen bu dai.
-  Pinyin translation, Daodejing, Chapter 16 

"Effect emptiness to the extreme.
 Keep stillness whole.
 Myriad things act in concert.
 I therefore watch their return.
 All things flourish and each returns to its root.
 Returning to the root is called quietude.
 Quietude is called returning to life.
 Return to life is called constant.
 Knowing this constant is called illumination.
 Acting arbitrarily without knowing the constant is harmful.
 Knowing the constant is receptivity, which is impartial.
 Impartiality is kingship.
 Kingship is Heaven.
 Heaven is Tao
 Tao is eternal.
 Though you lose the body, you do not die."
 -  Translated by Charles Muller, 1891, Chapter 16

"Vacía tu Ego completamente;

Abraza la paz perfecta.
El Mundo se mueve y gira;
Observale regresar a la quietud.
Todas las cosas que florecen
Regresarán a su origen.
Este regreso es pacífico;
Es el camino de la Naturaleza,
Eternamente decayendo y renovandose.
Comprender ésto trae la iluminación,
Ignorar esto lleva a la miseria.

Aquel que comprende el camino de la Naturaleza llega a apreciarlo todo;
Apreciandolo todo, se convierte en imparcial;
Siendo imparcial, se convierte en magnánimo;
Siendo magnánimo, se convierte en parte de la Naturaleza;
Siendo parte de la Naturaleza, se hace uno con el Tao;
Siendo uno con el Tao, se alcanza la inmortalidad:
Piensa que el cuerpo perecerá, el Tao no."
-  Translated by Antonio Rivas Gonzálvez, 1998, Tao Te Ching, Capítulo 16


"To arrive at ultimate quietness
Steadfastly maintain repose.
All creatures together have form;
I see them return again to their root.
The Master creatures come to perfect form,
Continuously they return to their root.
Continuous return to the root is called repose,
Repose is called the law of return,
The law of return is called eternity.
To know eternity is called illumination.
To ignore eternity is to draw misfortune on oneself,
To know eternity is to be great of Soul,
To be great of soul is to be a ruler,
To be a ruler is to be greater than all,
To be greater than all is to be conscious of Life,
To be conscious of Life is to endure.
The body shall disappear but not decay."
-  Translated by Isabella Mears, 1916, Chapter 16  



Audio Recordings (Podcasts) in English by Mike Garofalo

Here is an audio recording of selected translations from Chapter 16 of the Tao Te Ching. This reading includes translations by Isabella Mears 1916, Charles Muller 1891, John Discus 2002, Bradford Hatcher 2005, Stephen Addis 1993.  Reading and recording by Michael P. Garofalo at the Valley Spirit Center in Red Bluff, California.  Recorded on December 5, 2016. MP3 format.  12.7 MB.    



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 16, 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  

The Tenets of Rootedness

Rooted: Life at the Crossroads of Science, Nature and Spirit.  By Lyanda Lynn Haupt. Litte, Brown Spark, 2021, 229 pages.  FVRLibrary.

The Tenets of Rootedness

Ecology and Mysticism
Everyday Animism - Aliveness of Living Beings
Poetry and Science Intermingle
Truth and Fact are Not Synonyms
Mystery - Unknown Dimensions, Awe
Kindred, All
Kith - Your local environment, Place
Reciprocity - Interbeing, Interdependence
All is Sacred - Reverence, Awe, Respect
Enchantment and Wonder
Creativity and the Great Work - Drawing, Painting, Collecting
Eccentricity - Individuality, Unconventional

Try: Walking, Gardening, Reading, Nature Studies, Visiting Beautiful Places, Play, Listening, Seeing, Looking at Botany or Animal Books, Swimming, Going Barefoot on Grass or Sand, etc.

Tao Te Ching by Lao Tzu, Chapter 52

Dao De Jing by Laozi
Chapter 52

Returning to the Source, Great Mother, Soft and Small, Avoiding Misfortune, Study Origins, Humility, Listening, Seeds, Undying Nature, Examine Relationships,  歸元  

"All under Heaven has a generatrix, which we regard as the mother of all under Heaven.
Once one has access to the mother, through it he can know the child.
Once one knows the child, if he again holds on to the mother, as long as he lives, no danger shall befall him.
Block up your apertures; close your door,
And to the end of your life you will never be exhausted.
But if you open your apertures and deal consciously with things, to the end of your life you will never have relief.
To see the small is called "perspicacious."
To hold on to softness is called "strength."
Make use of its brightness,
But always let its brightness revert.
Never let one's person be exposed to disaster: this is a matter of practicing constancy."
-   Translation by Richard Lynn, Chapter 52 

"The world (t'ien hsia) has an origin (shih),
Which is the world's (t'ien hsia) mother (mu).
Having reached the mother,
(We) know her child.
Having known the child,
Return and abide by its mother.
(In this way) one loses the body without becoming exhausted.
Stop the apertures (tui),
Close the doors,
(In this way) one's whole life (shen) is without toil (ch'in).
Open the apertures,
Going about the affairs,
(In this way) one's whole life (shen) cannot be saved.
To see the small is called illumination (ming).
To abide by the soft is called strength.
Use the bright light (kuang),
But return to the dim light (ming),
Do not expose your life (shen) to perils,
Such is to follow (hsi) the everlasting (ch'ang)."
-   Translated by Ellen M. Chen, Chapter 52 

"If you trace problems in your relationship
back to the beginning
you will find their seeds
were sown and then ignored.
They grew unnoticed until their fruit
ripened and surprised you.
But if you can find
where the seeds were sown,
there you will find the roots as well.
And if you remove the roots
your problems will wither."
-   Translated by William Martin, Chapter 52

"When creation began, Tao became the world's mother.
When one knows one's mother he will m turn know that he is her son.
When he recognizes his sonship, he will in turn keep to his mother and to the end of life will be free from danger.
He who closes his mouth and shuts his sense gates will be free from trouble to the end of life.
He who opens his mouth and meddles with affairs cannot be free from trouble even to the end of life.
To recognize one's insignificance is called enlightenment.
To keep one's sympathy is called strength.
He who uses Tao's light returns to Tao's enlightenment and does not surrender his person to perdition.
This is called practicing the eternal."
-   Translation by Dwight Goddard, Chapter 52 

"The beginning of the universe, when materialized, is considered to be a mother.
When a man finds the mother, he will know the children, accordingly.
Even though he knows the children, he still clings to the mother:
Therefore, although his body wanes, he never perishes.
The person who shuts his mouth and closes his doors
Will never perish.
If he opens his mouth and increases his affairs,
He will never be saved.
The person who sees the tiniest thing possesses clear vision,
The person who adheres to the weak possesses strength.
Use your light, but dim your brightness,
In this way you will not do yourself any harm.
This is called following the eternal Tao."
-   Translated by Chou-Wing Chohan, Chapter 52 

"Everything begins with the Tao and ends with the Tao.
To know it retrace the steps of your life.
When you reach back to the beginning, the Tao lies herein.
Then you will realise there is no death.
Without desire your heart is at peace.
Without judgment your mind is clear.
See who it is that sees.
Witness thoughts come and go.
Turn the light around and find its source.
Practicing this leads to enlightenment."
-   Translated by David Bullen, Chapter 52 

"This world must have begun in certain way;
We may thenceforth consider it the origin (mother) of our world;
Once we manage to ascertain the origin, we could [apply it] to study its offsprings;
After we learn more about the offsprings, we may reciprocally eke out our knowledge about the mother (the origin);
This is my never-ending life-long quest.
If paths and openings of one's connections [to the outside world] are blocked, he will never be aroused to do anything in life;
If paths and openings of one's connections [to the outside world] are unlocked and he is properly motivated, he will never cease [from the quest described above].
One who perceives subtleties is brilliant;
One who maintains humility is strong.
One who would use [the light of Tao] to illuminate his [potential] brilliance will thus leave behind nothing that could cause misfortune to later generations.
A person, who achieves all of the above described fulfillment, is what I called the person with embodiment of the perpetual [Te]."
-   Translated by Lee Org, Chapter 52 

"The world had a beginning
And this beginning could be the mother of the world.
When you know the mother
Go on to know the child.
After you have known the child
Go back to holding fast to the mother,
And to the end of your days you will not meet with danger.
Block the openings,
Shut the doors,
And all your life you will not run dry.
Unblock the openings,
Add to your troubles,
And to the end of your days you will be beyond salvation.
To see the small is called discernment;
To hold fast to the submissive is called strength.
Use the light
But give up the discernment.
Bring not misfortune upon yourself.
This is known as following the constant."
-   Translation by D. C. Lau, Chapter 52 

“Realizing the interplay of the Tao way of life
and the virtue of nuturing all things under heaven
will introduce you to the primal mother
The mother of the world
resting peacefully with the mother
will introduce you to her sons and daughters
The sons and daughters of the world
these children can be exhausting
and though they mean no harm
trying to follow or control them
will only bring great danger to you
To be safe
rest peacefully with the mother
gently close your eyes
and look inward
softly direct your eyes
to listen within
lightly close your mouth
raise your tongue to its roof
and quietly savor the interior
gently lift your crown
sit firm with a relaxed hold
on your bodymind
and let her love
fill you up
you will never be empty
again
remember
chasing children
brings calamity
no matter
how hard
you try
to follow
or grasp them
the whole universe is in the palm
of your hand
but without
illumination
you cannot see it
the real world is not open
to the rational mind 
the ancient child asks
when you have rested sufficiently
in the arms of the primal mother
and you vision begins to clear
what occurs
it is an unexpected sense of making
that first arises within the bodymind 
then you are engulfed in a benevolent flame
that outlines rather than burns
and I do not know if I am
the source or the witness
the senses play
leaping to and fro
mischievously acting against their nature 
emotions of comfort and satisfaction swell
so that even the harshest rain
feels like a lover’s kiss
resting deeper
you fell as if an unseen enemy
has been vanquished
and life courses through you limbs
as the warrior’s belt collects you
the connection to the Tao source and way of life
becomes punctuated and definite
possessed of a wholly benevolent clarity 
language leaves you
and a light and sensitive energy collects at your
     crown
visions cascade upon you so rapidly
that it becomes impossible
to divide or discern
what we normally regard as real
death becomes impossible 
fire and force penetrate deeply
within you bodymind
and a new truth shapes you
into someone altogether different 
you begin to breathe
the Tao way of life
as true respiration
within a quickening
that shines out
for all to see  
spinning out of the quickening
you understand the mother’s children
you sing and dance
you paint and play
you look at the palm of your hand and 
you see 
you can still make mistakes
you can still be confused
you can still misstep
but you will always have the eyes of the Tao 
however
should you ever see yourself as separate from it 
you will cease
to see
altogether”
-  Translation and Interpretation by the Reverend Venerable John Bright-Fey, Chapter 52 

“All the universal things have a common origin.  We regard it as the “Mother” of all things. 
Gaining the mother, we can know its children,
Knowing how the children come into being, we can return to hold onto the mother.
Thus ensuring nor danger to life.
Closing the eyes and shutting up the mouth,
One can keep from sickness forever.
Opening the eyes to chase after desires and passions,
One can be helpless forever.
Watching less and less can be enlightened.
Holding onto the weak can be mighty.
Using the outgoing eyesight,
To turn to illuminate the inward,
Thus, there can be no disaster to the body.
This is called practicing enduring Tao.”
-   Translated by Hu Huezhi, Chapter 52

Tao Te Ching by Lao Tzu: Introduction, Bibliography, Commentary, Chapter Index 

 

Chapter 52 of the Tao Te Ching by Lao Tzu

 

Index of English Language Translators of the Tao Te Ching

 

Ripening Peaches: Taoist Studies and Practice 

Chapter 50   The Value Set on Life, Value Life, Esteem Life, Become Invulnerable, Followers of Life, Accept Death, Esteem Life, Out of Harms Way,  貴生

Chapter 51   The Nourishment of the Tao, Virtue as a Nurse, Guiding, Creativity, Mystical Power, Freedom, Nature, Follow the Tao, Harmony, Honor Virtue,  養德 

 

Chapter 52   Returning to the Source, Great Mother, Soft and Small, Avoiding Misfortune, Study Origins, Humility, Listening, Seeds, Undying Nature, Examine Relationships,  歸元  

Chapter 53   Follow the Way, Avoid Shortcuts, Disadvantages of Wealth, Avoid Greed, Work, Be Diligent, Gaining Insight, Look at the Facts, Appearances, Thieves,  益証  

Chapter 54   Cultivating Insight and Intuition, Person, Family, Village, State, Cultivation, Views, Virtue, Observing the Tao, As Below So Above,  修觀   

Chapter 55   Mysterious Virtue, Sign of the Mysterious,  玄符  

Establish and Maintain Ground Force Path: A Beginner's Notes

 

"Rule One:  Stand Up! Warm up. Then do your Taijiquan."
- Mike Garofalo, 2000

Establish and Maintain Ground Force Path: 
A Beginner's Notes 

By Michael P. Garofalo

Ongoing From: September 9, 2022 - 

Interpretation and Skill #1. Sink, Root, Settle, Transfer, Dissolve

You use and apply a technique: gradually loosening some muscles, sinking the entire body, going lower and lower relative to incoming outsides forces, e.g., somebody in front of you slipping and falling into you.  Maintain your balance.  Don't stumble.  Absorbing and deflecting incoming forces down, down, down ... into the LEGS (glutes, quadriceps, hamstrings, calves, ankles, feet, shoes, into the Earth or hard floor below your shoes/feet).  Allow the incoming force to flow down and through your body into the Earth.  Imagine some aspect of your body's somatic or perceptual or your mind's flights of fancy being released downward into the Earth.  Root your feet into the Earth!  Brace yourself.  Stand loose, sink, allow and draw into the ground, being as uncannily strong and tough as needed.  

Exercise 1.  Isometric Posture Work: Single Whip

Hold a posture for 1 minute, without strain.  For example, assume the Chen Taijiquan Single Whip posture.  Then, hold still, and do this Single Whip isometric exercise for 1 minute.  As the weeks and months of daily practice of Single Whip change your body, you can add multiple 1-2 minute intervals in this isometric pose each day.  Make increases slowly!  
Interpretation and Skill #1. Sink, Root, Settle, Transfer, Dissolve

Here is Master Chen Xiaowang's Chen Taijiquan Single Whip:  

This Single Whip landing point posture, which you hold still for 1 minute minimum, looks nearly the same as Hatha Yoga's Warrior II (Virabhadrasana - the Distinguished  Hero). The movement sequence for this Chen Taijiquan Single Whip looks like:

In position 5e of Single Whip, the weight is 65L bent/35R straight.  Enjoy being settled, erect confident, loose, ready, strong, aware, seemingly unmovable, balanced, a bit stubborn, rooted into the Earth, a somatic potential of coiled energy ready to uncoil as Peng Jin!  

Or, HOLD STILL in the posture of Fair Lady Works Her Shuttles, or Standing Post, or San Ti Shi, or Brush Knee, or Tadasana ...

for 1 minute or longer each day.  Increase dosage slowly over time.  Sink your body-weight downward into the Earth.  Your feet are strong, sturdy, flexible absorbers. Try to use less effort.  Get loose and settle in 'balanced bliss' until you start to stress and strain and sweat from this effective traditional isometric exercise.  

Rest in peace: the Blond Bomber, Dave Draper; the Italian Chiropractor Strongman, Franco Columbo.
These guys could let heavy squat loads sink into the Earth.  Absorbing these intense downward forces, reeving up their engines, coiling up, then exploding fa jin, lifting till they Stood up Again.

Kung Fu theorists and practitioners emphasize staying balanced, centered, in control appropriate to circumstances, calm, focused.  We allow our life's events to flow more peacefully, smoothly, and happily.  We utilize practical coping, useful support, and toughening tactics.

I once read The Warriors of Stillness by Jan Dierperspot circa 1980, 240 pages.  These Qigong (Daoyin) practitioners would gather together in Walnut Creek, CA, in the SanFran/Oakland region, and hold static postures for long periods of time in silence.  This was rigorous isometric exercising.  Connecting with the Earth, grounding and centering, imagining being as tough and still as a Post in the Ground.  

I sat on the ground, in Half-Lotus, circa 1986, empty-minded (Zaowang), moving little, staying awake, and listening.  After an hour, the Chan Buddhist Retreat bell sounded.  We then all stood up and walked slowly in a circle - Kinshin.  Not, however, circle walking like in bagua-zhang internal martial arts.

We earthly beings are under the constant press and pull of Gravity.  We swim in an invisible sea of Gravity.  Walk up and down steps and you can feel Gravity.  Just standing or walking in some way defies Gravity.  You have better pay close attention to Gravity - or Else!  Gravity can smash you on the Ground!!!  

Read the book The Longevity Plan by John D. Day, M.D.  Find new ways to Get Grounded, Get Down to Earth, Embracing Mother Earth.  Set down some positive community roots down where you live.  Use positive images and thoughts to enhance your balanced, centered, resilient, strong, healthy lifestyle.  Share with others.  

Two Person Playing Options 
Interpretation and Skill #1. Sink, Root, Settle, Transfer, Dissolve

Person 1  Hold a posture, e.g., Single Whip or Brush Knee.  Ground Yourself.  Establish and Maintain the Ground Force Path. Settle into the Earth.  Transfer and dissolve incoming energies downward into the Foundation of the Earth in our everyday ocean of Gravity.  Observe. Sense.  

Person 2  Gently pushes you to try to force you off-balance. Safely use more pushing force to move Person 1 off their center, to uproot them.  Observe.  Sense.  

Push Hands Two Person Exercises, both Standing and Moving
Trying to uproot each other, deflect incoming energies.  

Interpretation and Skill #2.

Rooting, Sinking, Connecting and Centering in Taijiquan

The characteristic manifestations, aspects, and qualities of "Rooting" in Taijiquan and Qigong to be cultivated through body-mind-spirit practices are as follows:

Maintain an upright posture, head lifted, chin tucked, back straight;
Keep the head, torso, and hips in a relatively straight "plumb" line;
Draw energy (Qi) up from the earth (Di 地) and allow energy to flow down into the earth through the "bubbling well" point on the bottom of the front pad of your foot (the Yong Quan acupoint KI-1);
Sink the body weight through the legs and feet into the Earth; 
Stay balanced and relaxed (sung) while moving gracefully;
Keep the kneecaps over the center of the foot in settled positions;
Imagine roots branching out and down 3 feet or more into the earth from the "bubbling well" point on your foot with roots that are deep, strong, and flexible;
Develop an improved proprioceptive awareness of the skills needed for the specific activity;
Maintain a steady feeling state of being centered, stable, fixed, and strong in your position;
Resist pushes from others by sinking into the Earth and holding a fixed, strong, stable, and settled stance and footwork;
When pushing others use the earth, your feet, and your legs to generate leverage and power;
Connect with the Earth, relate to Earth energies, integrate with the Powers of the Earth, feel the Earth's Forces;
Keep a calm, grounded, relaxed, and centered mind;
Don't be so stiff and locked you cannot move with some fluidity and grace in response to situations and others;
Align the postures with the path of least resistance (wu wei) in the body;
Rooting is a feeling state and sensation-motor skill and less an intellectual concept;
Maintain postures and footwork while moving that prevent you from loosing balance, slipping, or falling;
Breathe easily, deeply, and effortlessly through the nose;
Be aware of one's footing, i.e., uneven surfaces, slippery or wet surfaces, poorly fitting or inappropriate shoes, hazards, etc.;
Avoid practicing when ill, uneasy, rushed or upset; 
Maintain one's central equilibrium (Zhongding) in the postures and movements.  

The characteristic manifestations, aspects, and qualities of "Central Equilibrium" (Zhongding 中定) in Taijiquan and Qigong to be cultivated through body-mind-spirit practices are as follows: 

Maintain an upright posture, head lifted, chin tucked, back straight;
Keep the head, torso, and hips in a relatively straight "plumb" line;
Maintain dynamic stability, be stabilized within, be centered, be settled;
Develop an improved proprioceptive awareness of the skills needed for the specific activity;
Be calm, still and settled in one's mind and emotions;
Allow one's body to sink and settle into the ground;
Keep the kneecaps over the center of the foot in settled positions;
Direct bodily energy (Qi, Chi) downward into the earth;
Relax (Sung), loosen, untense, and unlock the joints of the body;
Avoid wobbling, getting out of balance, or straining.  

Rooting and Centering.  By Mike Garofalo.  

T'ai Chi Chuan

Qigong



"In all qigong practice it is very important to be rooted. Being rooted means to be stable and in firm contact with the ground. If you want to push a car you have to be rooted; the force you exert into the car needs to be balanced by the force into the ground. If you are not rooted, when you push the car you will only push yourself away and not move the car. Your root is made up of your body's sinking, centering, and balance.
    Before you can develop your root, you must first relax and let your body "settle." As you relax, the tension in the various parts of your body will dissolve, and you will find a comfortable way to stand. You will stop fighting the ground to keep your body up and will learn to rely on your body's structure to support itself. This lets the muscles relax even more. Since your body isn't struggling to stand up, your yi won't be pushing upward, and your body, mind, and qi will all be able to sink. If you let dirty water sit quietly, the impurities will gradually settle to the bottom, leaving the water above it clear. In the same way, if you relax your body enough to let it settle, your qi will sink to your dan tian and the bubbling wells (yongquan, K-1, 湧泉) in your feet and your mind will become clear. Then you can begin to develop your root.
    To root your body you must imitate a tree and grow an invisible root under your feet. This will give you a firm root to keep you stable in your training. Your root must be wide as well as deep. Naturally, your yi must grow first because it is the yi that leads the qi. Your yi must be able to lead the qi to your feet and be able to communicate with the ground. Only when your yi can communicate with the ground will your qi be able to grow beyond your feet and enter the ground to build the root. The bubbling well cavity is the gate that enables your qi to communicate with the ground.  
    After you have gained your root, you must learn how to keep your center. A stable center will make your qi develop evenly and uniformly. If you lose this center, your qi will not be led evenly. In order to keep your body centered, you must first center your yi and then match your body to it. Only under these conditions will the qigong forms you practice have their root. Your mental and physical centers are the keys that enable you to lead your qi beyond your body.
    Balance is the product of rooting and centering. Balance includes balancing the qi and the physical body. It does not matter which aspect of balance you are dealing with; first, you must balance your yi, and only then can you balance your qi and your physical body."
-  Grandmaster Yang, Jwing-Ming  

Body-Mind Centering

Exploring Body-Mind Centering: An Anthology of Experience and Method.  Edited by Gill Wright Miller, Pat Ethridge, and Kate Tarlow Morgan.  North Atlantic Books, 2011, 470 pages, index. bibliography. VSCL.

Principles of Body-Mind Centering Approach

"All cells have consciousness (mind).

All levels of physiological organization (e.g., tissues, systems) have consciousness that can be experienced directly.

As we begin to make all systems more conscious,
they become more accessible. 

We can transmit to each other the embodiment.
of the group's shared learning.

The mind of the body system (e.g., bones, muscles, organs,
nervous system) is reflected in the room when that system.
is touched.  

It is possible to create, evoke, and titrate resonance.

Support precedes movement.

Embodiment can initiate movement; movement can
initiate embodiment.

The is a difference between the map of the body
and the territory of the living person's somatic experience."

Tai Chi Chuan - Rooting

The characteristic manifestations, aspects, and qualities of "Rooting" in Taijiquan and Qigong to be cultivated through body-mind-spirit practices are as follows:
Maintain an upright posture, head lifted, chin tucked, back straight;
Keep the head, torso, and hips in a relatively straight "plumb" line;
Draw energy (Qi) up from the earth (Di 地) and allow energy to flow down into the earth through the "bubbling well" point on the bottom of the front pad of your foot (the Yong Quan acupoint KI-1);
Sink the body weight through the legs and feet into the Earth; 
Stay balanced and relaxed (sung) while moving gracefully;
Keep the kneecaps over the center of the foot in settled positions;
Imagine roots branching out and down 3 feet or more into the earth from the "bubbling well" point on your foot with roots that are deep, strong, and flexible;
Develop an improved proprioceptive awareness of the skills needed for the specific activity;
Maintain a steady feeling state of being centered, stable, fixed, and strong in your position;
Resist pushes from others by sinking into the Earth and holding a fixed, strong, stable, and settled stance and footwork;
When pushing others use the earth, your feet, and your legs to generate leverage and power;
Connect with the Earth, relate to Earth energies, integrate with the Powers of the Earth, feel the Earth's Forces;
Keep a calm, grounded, relaxed, and centered mind;
Don't be so stiff and locked you cannot move with some fluidity and grace in response to situations and others;
Align the postures with the path of least resistance (wu wei) in the body;
Rooting is a feeling state and sensation-motor skill and less an intellectual concept;
Maintain postures and footwork while moving that prevent you from loosing balance, slipping, or falling;
Breathe easily, deeply, and effortlessly through the nose;
Be aware of one's footing, i.e., uneven surfaces, slippery or wet surfaces, poorly fitting or inappropriate shoes, hazards, etc.;
Avoid practicing when ill, uneasy, rushed or upset; 
Maintain one's central equilibrium (Zhongding) in the postures and movements.  

The characteristic manifestations, aspects, and qualities of "Central Equilibrium" (Zhongding 中定) in Taijiquan and Qigong to be cultivated through body-mind-spirit practices are as follows: 

Maintain an upright posture, head lifted, chin tucked, back straight;
Keep the head, torso, and hips in a relatively straight "plumb" line;
Maintain dynamic stability, be stabilized within, be centered, be settled;
Develop an improved proprioceptive awareness of the skills needed for the specific activity;
Be calm, still and settled in one's mind and emotions;
Allow one's body to sink and settle into the ground;
Keep the kneecaps over the center of the foot in settled positions;
Direct bodily energy (Qi, Chi) downward into the earth;
Relax (Sung), loosen, untense, and unlock the joints of the body;
Avoid wobbling, getting out of balance, or straining.  

Rooting and Centering.  By Mike Garofalo.  

T'ai Chi Chuan

Qigong



"In all qigong practice it is very important to be rooted. Being rooted means to be stable and in firm contact with the ground. If you want to push a car you have to be rooted; the force you exert into the car needs to be balanced by the force into the ground. If you are not rooted, when you push the car you will only push yourself away and not move the car. Your root is made up of your body's sinking, centering, and balance.
    Before you can develop your root, you must first relax and let your body "settle." As you relax, the tension in the various parts of your body will dissolve, and you will find a comfortable way to stand. You will stop fighting the ground to keep your body up and will learn to rely on your body's structure to support itself. This lets the muscles relax even more. Since your body isn't struggling to stand up, your yi won't be pushing upward, and your body, mind, and qi will all be able to sink. If you let dirty water sit quietly, the impurities will gradually settle to the bottom, leaving the water above it clear. In the same way, if you relax your body enough to let it settle, your qi will sink to your dan tian and the bubbling wells (yongquan, K-1, 湧泉) in your feet and your mind will become clear. Then you can begin to develop your root.
    To root your body you must imitate a tree and grow an invisible root under your feet. This will give you a firm root to keep you stable in your training. Your root must be wide as well as deep. Naturally, your yi must grow first because it is the yi that leads the qi. Your yi must be able to lead the qi to your feet and be able to communicate with the ground. Only when your yi can communicate with the ground will your qi be able to grow beyond your feet and enter the ground to build the root. The bubbling well cavity is the gate that enables your qi to communicate with the ground.  
    After you have gained your root, you must learn how to keep your center. A stable center will make your qi develop evenly and uniformly. If you lose this center, your qi will not be led evenly. In order to keep your body centered, you must first center your yi and then match your body to it. Only under these conditions will the qigong forms you practice have their root. Your mental and physical centers are the keys that enable you to lead your qi beyond your body.
    Balance is the product of rooting and centering. Balance includes balancing the qi and the physical body. It does not matter which aspect of balance you are dealing with; first, you must balance your yi, and only then can you balance your qi and your physical body."
-  Grandmaster Yang, Jwing-Ming  

Tao Te Ching, Chapter 6

Dao De Jing, Laozi
Chapter 6

"The manifestations of Infinity never cease manifesting.
Infinity is the primal creator, the oneness of male and female.
Infinity is the gate though which heaven and earth manifested.
It is invisible to the senses, yet totally permeates all things.
It is inexhaustible and eternally available for any purpose."
-  Translated by John Worldpeace, Chapter 6

"The Tao is called the Great Mother:

empty yet never-ending,
it gives birth to unlimited worlds.
It is always at hand within you.
Use it gently, and without force."
-   Translated by Rivenrock, Chapter 6 


"The spiritual valley can never be extinguished.
It is correctly referred to as the mysteries of the receptive.
The entrance to mysterious receptivity is correctly referred to as
the origin of the whole universe.  
It is continuous and unbroken!
Its usefulness seems to persevere without effort."
-  Translated by Nina Correa, 2005, Chapter 6


"The valley spirit not expires,
Mysterious woman ’tis called by the sires.
The mysterious woman’s door, to boot,
Is called of heaven and earth the root.
Forever and aye it seems to endure
And its use is without effort sure.”
-  Translated by D. T. Suzuki and Paul Carus, 1913, Chapter 6 



"Like the sheltered, fertile valley,
the meditative mind is still,
yet retains its energy.
Since both energy and stillness,
of themselves, do not have form,
it is not through the senses
that they may be found,
nor understood by intellect alone,
although, in nature, both abound.
In the meditative state,
the mind ceases to differentiate
between existences,
and that which may or may not be.
It leaves them well alone,
for they exist,
not differentiated, but as one,
within the meditative mind."
-  Translated by Stan Rosenthal, Chapter 6   


"The concept of Yin is ever present.
It is the Mystic Female from whom
the heavens and the earth originate.
Constantly, continuously, enduring always.
Use her!"
-  Translated by C. Ganson, Chapter 6    

"The valley spirit dies not, aye the same;

The female mystery thus do we name.
Its gate, from which at first they issued forth,
Is called the root from which grew heaven and earth.
Long and unbroken does its power remain,
Used gently, and without the touch of pain."
-  Translated by James Legge, 1891, Chapter 6    

"The valley spirit dies not, aye the same;
The female mystery thus do we name.
Its gate, from which at first they issued forth,
Is called the root from which grew heaven and earth.
Long and unbroken does its power remain,
Used gently, and without the touch of pain."
-  Translated by Stephen McIntyre, 2009, Chapter 6 

谷神不死, 是謂玄牝.
玄牝之門.
是謂天地根.
綿綿若存.
用之不勤. -  Chinese characters, Chapter 6, Tao Te Ching


ku shên pu ssu, shih wei hsüan p'in.
hsüan p'in chih mên.
shih wei t'ien ti kên.
mien mien jo ts'un.
yung chih pu ch'in.
-  Wade-Giles Romanization, Chapter 6, Tao Te Ching  


"The valley spirit that doesn't die we call the dark womb
as real as gossamer silk and yet we can't exhaust it.
The valley spirit that doesn't die we call the dark womb the dark womb's mouth
we call the source of creation as real as gossamer silk and yet we can't exhaust it."
-  Translated by Red Pine, Chapter 6


"The spirit of the valley does not die
It may be known as the mysterious feminine
The gateway of the mysterious feminine
May be known as the source of heaven and earth
Endless, continuous, seeming to exist
To practice this is not effort."
-  Translated by Bradford Hatcher, 2005, Chapter 6  

"The unlimited capacity of valleys;
the unbelievable power of Spirits;
and the unending life of immortality are called the Profound Origin Mother.
The beginning of the Profound Origin Mother is the root of Heaven and Earth.
Endlessly, endlessly!
It is existing.
Yet its usefulness is invisible."
-  Translated by Tang Zi-Chang, Chapter 6

"The Tao never dies;
It is a deep womb.
And the opening of the womb
Is called the root of heaven and earth.
It exists for ever,
And its use can never be exhausted."
-  Translated by Gu Zengkun, Chapter 6

"The mystery of the valley is immortal;
It is known as the Subtle Female.
The gateway of the Subtle Female
Is the source of Heaven and Earth.
Everlasting, endless, it appears to exist.
Its usefulness comes with no effort."
-  Translated by R. L. Wing, 1986, Chapter 6

"La Esencia del Todo no muere.
Es la Mujer Misteriosa, Madre del Universo.
El camino de la Mujer Misteriosa
es la raíz del Cielo y de la Tierra.
Su duración es perenne, su eficiencia infatigable."
-  Translation from Wikisource, 2013, Capítulo 6  


Valley Spirit, Gu Shen, Concept, Chapter 6 

"Der Geist des Tals stirbt nicht,

das heißt das dunkle Weib.
Das Tor des dunklen Weibs,
das heißt die Wurzel von Himmel und Erde.
Ununterbrochen wie beharrend
wirkt es ohne Mühe."-  Translated by Richard Wilhelm, 1911, Chapter 6

"The spirit of the valley never dies. 
It is called the subtle and profound female. 
The gate of the subtle and profound female 
Is the root of Heaven and Earth. 
It is continuous, and seems to be always existing. 
Use it and you will never wear it out."
-  Translated by Chan Wing-Tsit, 1963, Chapter 6   

"The spirit of emptiness is immortal.
It is called the Great Mother
because it gives birth to Heaven and Earth.
It is like a vapor,
barely seen but always present.
Use it effortlessly."
-  Translated by John H. McDonald, Chapter 6 

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 6, Tao Te Ching by Lao Tzu.  Complied 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

Maintain Your Vertical Center-Line

"1.  Develop your ability to maintain your vertical centerline as an axis from the Bai Hui downwards through the perineum.
2.  Develop your ability to always move fluidly from your center.
3.  Maintain your root so that you do not bounce up.
4.  Allow  your spirit and intention to manifest within each movement.
5.  Develop your Ting Jing skill in order to listen and perceive what needs to be perceived.
6.  Always strive to integrate the different parts of your body, as well as the different parts of your self.
7.  Always attend to stregthening the weakest part.
8.  Breath naturally.
9.  Like water, seek the most natural path.  Employ the least amount of force necessary for any given action.
10.  When issuing force forward, root down to the back and draw in the front.  When receiving for from the front, root to the front and ground down to the back.
11.  Remember that both life and T'ai Chi are temporary gifts.  Celebrate them accordingly."
-   John Loupos, Inside Tai Chi, p. 181

Rooting and Center-Line

Balancing on One Leg Like a Crane   Crane Frolic Qigong.  

Taijiquan Standard 24 Form in the Yang Style

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

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

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

太 極 拳