Quintain Poems by Mike Garofalo, Volume 7

 3670.

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

 

3671.

Looking to Antiquity

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

 

3672.

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

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

 

3673.

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

 

3674.

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

 

3675.

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

 

3676.

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

 

3677.

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

 

3678.

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

 

3679.

Waiting for Verbs at Sentence End

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

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

 

3680.

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

 

3681.

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

Wilting August heat
Brown leaves curl in the sun

 

3682.

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

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

 

3683.

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

Bundled Up:

Quintains, Tankas, Pentastichs, and Onions

Original Quintain Poetry By Mike Garofalo

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

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

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

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

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

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

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

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

Daodejing, Laozi, Chapter 61

Tao Te Ching by Lao Tzu
Chapter 61


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

"A great state is like a great river,

Down flowing with movement and life,

Of all under heaven the union,

Of all under heaven the wife.

Consider the female, the woman

Overcomes by her quietude wholly,

Some make themselves lowly to conquer,

Some conquer because they are lowly.

And so a great state condescending

 Will win smaller states to unite,

And small states, themselves by abasement

Will conquer far more than by fight.

If the great state desire but to nourish,

And the small to preserve and extend,

Then each has secured what it sought for,

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

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



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


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



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


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


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

Chapter 61 of the Tao Te Ching

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

English Language Translators' Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List 

 

Breathe Naturally - Don't Overstrain

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Bundled Up, Quintain Poetry, Volume 7

 3987.

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

 

3988.

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

 

3989.

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

Time cannot be saved.

 

3990.

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

 

3991.

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

 

3992.

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

 

3993.

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

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

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

 

3994.

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

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

Startled by branches Smacking the roof.

 

3995.

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

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

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

- Kenneth Rexroth, On Flower Wreath Hill

Indra's Net

Gopis

 

3996.

BEWARE: Windy Day

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

 

3997.

Time Leaves the Window Behind

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

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

 

3998.

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

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

 

3999.

Owl Time

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

 

4000.

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

Bundled Up:

Quintains, Tankas, Pentastichs, and Onions

Original Quintain Poetry By Mike Garofalo

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

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

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

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

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

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

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

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

 

 

 

Thunderbird Stories, Legends, and Myths

 

                                     

Thunderbird Stories of Pacific Northwest Native Peoples

Thunderbird Stores from the Hoh, Quileute, and Tillamook Tribes

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

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

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

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

Other Transformer Changers Creatures are the Raven and Coyote.

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

The Staff Turned Into a Dragon and Swallowed the Universe

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

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

Introduction 

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

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

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

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

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

Way of the Staff


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

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

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

 

 



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

Standing Fully on a Single Leg

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

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

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

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

Standing Meditation

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


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


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

Dao De Jing, Chapter 26

Tao Te Ching by Lao Tzu
Chapter 26


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


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

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

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

Chapter 26, Tao Te Ching by Lao Tzu

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

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

One Old Daoist Druid's Final Journey  

Artificial Intelligence Issues

 

Dao De Jing, Laozi, Chapter 51

Tao Te Ching by Lao Tzu
Chapter 51


"The Way produces all things.
Power nourishes them.
Matter gives them physical form.
Environment shapes their abilities.
Therefore all things respect the Way and honor power.
The Way is respected, and power is honored
without anyone's order and always naturally.
Therefore the Way produces all things,
and power nourishes them,
caring for them and developing them,
sheltering them and comforting them,
nurturing them and protecting them,
producing them but not possessing them,
helping them but not obligating them,
guiding them but not controlling them.
This is mystical power." 
-  Translated by Sanderson Beck, Chapter 51  


"A guide starts it,
virtuosity cultivates it,
Natural kinds model it
and circumstances complete it.
For this reason, among the ten-thousand natural kinds,
None fail to respect a guide and value virtuosity.
This respecting of guides
and valuing of virtuosity
is not, in general, commanded in words instead it treats self-so as constant.
Hence a guide starts it,
virtuosity cultivates it,
Acts as its elder, educates it,
shades it, poisons it,
nourishes it and returns it.
Gives rise to and not 'exist,'
Deem: act and not rely on anything.
Acts as elder and does not rule.
This would be called 'profound virtuosity.'"
-  Translated by Chad Hansen, Chapter 51  


"Tao produces them (all things);
Virtue feeds them;
All of them appear in different forms;
Each is perfect by being given power.
Therefore none of the numerous things does not honour Tao and esteem virtue.
The honouring of Tao and the esteem of virtue are done, not by command, but always of their own accord.
Therefore Tao produces them, makes them grow, nourishes them, shelters them, brings them up and protects them.
When all things come into being, Tao does not reject them.
It produces them without holding possession of them.
It acts without depending upon them, and raises them without lording it over them.
When merits are accomplished, it does not lay claim to them.
Because it does not lay claim to them, therefore it does not lose them."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 51  


道生之.
德畜之.
物形之.
勢成之. 
是以萬物莫不尊道而貴德.
道之尊.
德之貴.
夫莫之命而常自然. 
故道生之.
德畜之.
長之育之.
亭之毒之.
養之覆之. 
生而不有.
為而不恃.
長而不宰.
是謂玄德. 
-  Chinese characters, Tao Te Ching, Chapter 51  


tao shêng chih.
tê hsü chih.
wu hsing chih.
shih ch'êng chih.
shih yi wan wu mo pu tsun tao erh kuei tê.
tao chih tsun.
tê chih kuei.
fu mo chih ming erh ch'ang tzu jan.
ku tao shêng chih.
tê ch'u chih.
ch'ang chih yü chih.
t'ing chih tu chih.
yang chih fu chih.
shêng erh pu yu.
wei erh pu shih.
ch'ang erh pu tsai.
shih wei hsüan tê.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 51 



"Tao brings forth and Teh nourishes.
All things take up their several forms, and natural forces bring them to perfection.
Therefore all things conspire to exalt Tao and to cherish virtue.
But this regard of Tao and Teh is not in deference to any mandate.
It is unconstrained, and therefore it endures forever.
For Tao produces all things, and Teh nourishes, increases, feeds, matures, protects, and watches over them.
To produce without possessing; to work without expecting; top enlarge without usurping; this is the absolute virtue!"
-  Translated by Walter Gorn Old, 1904, Chapter 51 



"Tao gives all things life
Te gives them fulfillment
Nature is what shapes them
Living is what brings them to completion
Every creature honours Tao and worships Te not by force but through its own living and breathing
Though Tao gives life to all things
Te is what cultivates them
Te is that magic power which raises and rears them completes and prepares them comforts and protects them
To create without owning
To give without expecting
To fill without claiming
This is the profound expression of Tao
The highest perfection of Te"
-  Translated by Jonathan Star, 2001, Chapter 51 



"El Tao engendra.
La virtud nutre.
La materia conforma.
La Energía perfecciona.
Por esto, los diez mil seres
respetan al Tao
y honran la virtud.
Este respeto al Tao y honor a la Virtud
no ha de ser impuesto por nadie, sino que es espontáneo,
por ser la propia naturaleza.
Porque el Tao los engendra,
la virtud los nutre,
los hace crecer, los perfecciona,
los conserva, los madura
y los protege.
Engendrar y criar,
Engendrar sin apropiarse,
Obrar sin pedir nada a cambio,
Guiar sin dominar,
Esta es la Gran Virtud."
-  Translation from Wikisource, 2013, Capitulo 51


"The Tao gives birth to all of creation.
 The virtue of Tao in nature nurtures them,
 and their families give them their form.
 Their environment then shapes them into completion.
 That is why every creature honors the Tao and its virtue.

 No one tells them to honor the Tao and its virtue,
 it happens all by itself.
 So the Tao gives them birth,
 and its virtue cultivates them,
 cares for them,
 nurtures them,
 gives them a place of refuge and peace,
 helps them to grow and shelters them.

 It gives them life without wanting to posses them,
 and cares for them expecting nothing in return.
 It is their master, but it does not seek to dominate them.
 This is called the dark and mysterious virtue."
 -  Translated by John H. McDonald, 1996, Chapter 51 
  

Chapter 51 of the Tao Te Ching

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

English Language Translators' Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List


Tao Te Ching English Language Corncordance by Gerold Claser.  An excellent English language concordance providing terms, chapter and line references, and the proximal English language text.  No Chinese language characters or Wade-Giles or Pinyin Romanizations.  Based on the translation by John H. McDonald, available on the Internet in the public domain.  

Taijiquan Fan: Tai Chi Kung Fu 52 Movements Fan Form

There are many T'ai Chi Ch'uan exercise forms which make use of a fan.   Most are shorter forms, under 25 movements, but some, like the famous Tai Chi Kung Fu Fan Form have over 50 movements.  Most are done slowly and softly, but some include vigorous and fast movements.  The majority favor the Yang Style of Tai Chi Chuan.  

Tai Chi Fan: Bibliography, Links, Resources, Notes, Lore, Quotations. Research by Mike Garofalo.  I welcome any comments, suggestions, additions, or ideas regarding this webpage.

One of the most popular Tai Chi Fan forms was created by Professor Li Deyin (1938-).  It has 52 movements.  I includes slow and gentle movements in the first half of the form, then the second half is much more vigorous.  This Tai Chi Fan form is for athletic and intermediate Tai Chi students. 

Here are some instructional resources for learning the Tai Chi Kung Fu Fan Form.  

Tai Chi Kung Fu Fan. Routine 1, created by Grandmaster Li Deyin (1938-). Instructional DVD, 65 minutes, by Master Jesse Tsao. Tai Chi Healthways, San Diego, California. "The most popular Tai Chi Fan form ever practiced in China. The routine was created by Grandmaster Li Deyin, Jesse Tsao's teacher since 1978. There are 52 movements in the whole routine based on the characteristic Tai Chi posture with the fan's artistic and martial functions. Master Tsao presents demonstrations at the beginning and end. He teaches step-by-step in slow motion, in English. There are plenty of repetitions of movements in both front and back view. It is a good reference for home study, or a resource for instructor's teaching preparation." Cost: 35.00 US. Demonstration.

Tai Chi Kung Fu Fan Instructional DVD by Professor Li Deyin. Narration in English. "A fan routine, created by Professor Li, which combines the gracefulness, centrality and continuity of Taiji with the power, speed and fierceness of Wushu. It is designed as an addition to the exercises for health, and has received massive interest and support throughout the world. In this DVD, Professor Li provides in-depth teaching with Mrs. Fang Mishou performing detail demonstration." Vendor 1. Cost: $35.00 US.

Tai Chi Kung Fu Fan List, Routine 1.  A list of the 52 movement names in four languages.  

Tai Chi Kung Fun Fan List, Routine 1.  A list of the 52 movement names in English.   

Tai Chi Kung Fu Fan List, Routine 1, Movements 1-26.  A list of 26 movement names in English.   

Treasury of the True Dharma Eye by Zen Master Dogen

Zen Master Eihei Dogen Zenji (1200-1253) 
Japanese founder of Soto Zen School Tradition.
Teacher, abbot, essayist, poet, Zen philosopher
His collected works are called The Treasury of the True Dharma Eye, Shobogenzo.

I first read Dogen's works in the book Moon in a Dewdrop translated by Kazuaki Tanahashi (1995, 368 pages); and in the book Rational Zen: the Mind of Dogen Zenji translated by Thomas Clearly (2001, 232 pages.)

I have read, studied, and adopted much from my study of Zen Buddhist literature since I was 14 years old.  I am a philosopher, but I have a interest in Taoism, and associated practices like some in Zen Buddhism.

Gudo Nishijima and Chodo Cross's four volume translation of the Treasury of the True Dharma Eye, Shobogenzo in 2021.

Unfortunately, the Kindle Version of Nishijima is very poor, and cheap ($7.00), so I purchased the paperback copies at $18.00 - $27.00 each.  

The new Kazuaki Tanahashi Kindle version of the Treasury of the True Dharm Eve, Shobogenco (2013, 1280 pages) is excellent, at a cost of $60.00.  The hardbound version is $75.00, very heavy, big, like a large family Bible on a coffee table.  So, I'll purchase one volume of Nishijima's translation per month at $25.00 each.  And, then get Tanahashi in the Kindle version as money permits.

Here is an 2008 Amazon review by by Ted Beriginer of Gudo Nishijima and Chodo Cross's four volume translation of the Treasury of the True Dharma Eye, Shobogenzo in 2021.

"If you have not read Books 1 through 4 of this translation of the 95 chapter edition of Shobogenzo, do it now! If you have read them, do it again!

Gudo Nishijima and Mike (Chodo) Cross's four volume translation of the 13th century Zen master Eihei Dogen's masterpiece marked the first English language translation of the entire 95 chapter version of Shobogenzo - The True Dharma-Eye Treasury (excepting the nearly useless translation by Kosen Nishiyama and John Stevens).

By opting for a more "literal" rather than "interpretive" rendition, the translators have realized a monumental achievement by furnishing English readers with a reliable text that is certain to be invaluable for generations.

This set is also packed with a wide selection of reference material, or "Aids to the Reader", including a translation of The Heart Sutra, Dogen's Fukanzazengi, and a generous selection of passages from the Lotus Sutra, Glossaries, a variety of tables offering data on everything from The Works of Dogen, to equivalents of Chinese/Japanese/Sanskrit/English.

The extensive footnotes, while occasionally offering some overly "interpretive" (read: sectarian), provide readers with a vast amount of supplemental information with lucid explanations concerning cultural context, alternate readings, sources for material quoted in the body of the text, biographical (historical and traditional) information on personages appearing in the text, and much more.

Book 1 - Table of Contents

[1] BENDOWA - A Talk about Pursuing the Truth

[2] MAKA-HANNYA-HARAMITSU - Maha-prajna-paramita

[3] GENJO-KOAN - The Realized Universe

[4] IKKA-NO-MYOJU - One Bright Pearl

[5] JU-UNDO-SHIKI - Rules for the Hall of Heavy Cloud

[6] SOKU-SHIN-ZE-BUTSU - Mind Here and Now Is Buddha

[7] SENJO - Washing

[8] RAIHAI-TOKUZUI - Prostrating to Attainment of the Marrow

[9] KEISEI-SANSHIKI - The Voices of the River-Valley and the Form of the Mountains

[10] SHOAKU-MAKUSA - Not Doing Wrongs

[11] UJI - Existence-Time

[12] KESA-KUDOKU - The Merit of the Kasaya

[13] DEN-E - The Transmission of the Robe

[14] SANSUIGYO - The Sutra of Mountains and Water

[15] BUSSO - The Buddhist Patriarchs

[16] SHISHO - The Certificate of Succession

[17] HOKKE-TEN-HOKKE - The Flower of Dharma Turns the Flower of Dharma

[18] SHIN-FUKATOKU - Mind Cannot Be Grasped [The former]

[19] SHIN-FUKATOKU - Mind Cannot Be Grasped [The latter]

[20] KOKYO - The Eternal Mirror

[21] KANKIN - Reading Sutras

Book 2 - Table of Contents

[22] BUSSHO - The Buddha-nature

[23] GYOBUTSU-YUIGI - The Dignified Behavior of Acting Buddha

[24] BUKKYO - The Buddha's Teaching

[25] JINZU - Mystical Power

[26] DAIGO - Great Realization

[27] ZAZENSHIN - A Needle for Zazen

[28] BUTSU-KOJO-NO-JI - The Matter of the Ascendant State of Buddha

[29] INMO - It

[30] GYOJI - [Pure] Conduct and Observance [of Precepts] - Parts 1 & 2

[31] KAI-IN-ZANMAI - Samadhi, State Like the Sea

[32] JUKI - Affirmation

[33] KANNON - Avalokitesvara

[34] ARAKAN - The Arhat

[35] HAKUJUSHI - Cedar Trees

[36] KOMYO - Brightness

[37] SHINJIN-GAKUDO - Learning the Truth with Body and Mind

[38] MUCHU-SETSUMU - Preaching a Dream in a Dream

[39] DOTOKU - Expressing the Truth

[40] GABYO - A Picture of Rice Cake

[41] ZENKI - All Functions

Book 3 - Table of Contents

[42] TSUKI - The Moon

[43] KUGE - Flowers in Space

[44] KOBUSSHIN - The Mind of Eternal Buddhas

[45] BODAISATTA-SHISHOBO - Four Elements of a Bodhisattva's Social Relations

[46] KATTO - The Complicated

[47] SANGAI-YUISHIN - The Triple World is Only the Mind

[48] SESSHIN-SESSHO - Expounding the Mind & Expounding the Nature

[49] BUTSUDO - The Buddhist Truth

[50] SHOHO-JISSO - All Dharmas are Real Form

[51] MITSUGO - Secret Talk

[52] BUKKYO - The Buddhist Sutras

[53] MUJO-SEPPO - The Non-Emotional Preaches the Dharma

[54] HOSSHO - The Dharma-nature

[55] DARANI - Dharani

[56] SENMEN - Washing the Face

[57] MENJU - The Face-to-Face Transmission

[58] ZAZENGI - The Standard Method of Zazen

[59] BAIKE - Plum Blossoms

[60] JUPPO - The Ten Directions

[61] KENBUTSU - Meeting Buddha

[62] HENSAN - Thorough Exploration

[63] GANZEI - Eyes

[64] KAJO - Everyday Life

[65] RYUGIN - The Moaning of Dragons

[66] SHUNJU - Spring and Autumn

[67] SOSHI-SAIRAI-NO-I - The Ancestral Master's Intention in Coming from the West

[68] UDONGE - The Udumbara Flower

[69] HOTSU-MUJOSHIN - Establishment of the Will to the Supreme

[70] HOTSU-BODAISHIN - Establishment of the Bodhi-mind

[71] NYORAI-ZENSHIN - The Whole Body of the Tathagata

[72] ZANMAI-O-ZANMAI - The Samadhi That Is King of Samadhis

[73] SANJUSHICHI-BON-BODAI-BUNBO - The Thirty-seven Auxiliary Bodhi Methods

[74] TEMBORIN - Turning the Dharma Wheel

[75] JISHO ZANMAI - Samadhi as Self Experience

[76] DAI SHUGYO - Great Practice

[77] KOKU - Space

[78] HATSU-U - The Patra

[79] ANGO - The Retreat

[80] TASHINTSU - The Power to Know Others' Minds

[81] O SAKU SENDABA - A King's Seeking of Saindhava

[82] JI-KUIN-MON - Sentences To Be Shown in the Kitchen Hall

[83] SHUKKE - Leaving Family Life

[84] SANJI-NO-GO - Karma in Three Times

[85] SHIME - The Four Horses

[86] SHUKKE-KUDOKU - The Merit of Leaving Family Life

[87] KUYO-SHOBUTSU - Serving Offerings to Buddhas

[88] KIE-SANBO - Taking Refuge in the Three Treasures

[89] SHINJIN-INGA - Deep Belief in Cause and Effect

[90] SHIZEN-BIKU - The Bhiksu in the Fourth Dhyana

[91] YUI-BUTSU-YO-BUTSU - Buddhas Alone, Together With Buddhas

[92] SHOJI - Life-and-Death

[93] DOSHIN - The Will to the Truth

[94] JUKAI - Receiving the Precepts

[95] HACHI-DAININGAKU - The Eight Truths of a Great Human Being

[Appendix 1] BUTSU-KOJO-NO-JI - The Matter of the Ascendant State of Buddha."