Thursday, August 31, 2023

Tai Chi Chuan Solo Practice Thoughts

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

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

How to accomplish this objective:

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

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

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

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

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

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

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

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

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

5.  Resist the urge to practice too many Taijiquan forms.  I have explored many Taijiquan styles and forms from a academic or scholarly perspective.  However, in 2021, I regularly practice at home alone only three Taijiquan forms: Yang Short 24, Yang Long 108, and Chen 74 First Form.  I also practice cane drills and forms.    

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

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

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

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

10.  If your interested in "fighting," push hands, sparring, competition, Da Lu ... obviously you need partners, classmates, buddies, trainers and trainees.  I think that fighting and martial arts are something for people under 35 years of age and young sportsmen.  Taijiquan is very likely useless in a real fight where size, speed, power, youth, martial skill and technique, strength, fighting spirit, serious conditioning, and toughness are the elements of success and avoidance of real injury.  I respect the under-pinning's of the internal martial arts that are part of understanding Taijiquan, but after 35, these aspects are far less important.  

I do think, however, that imagining an opponent and having a concept of the offensive/defensive applications of a movement sequence, helps our performance in solo Taijiquan practices. Taijiquan, instead, is more a fight against stress, loss of balance, high blood pressure, some diseases, laziness, inactivity, sitting too much, falling, cultural ignorance, philosophical naivete, over-achieving, aggressiveness, fantasies, unrealistic expectations, etc.  Therefore, if you have no illusions about becoming a martial artist, and you are over 35, and practicing serious Taijiquan alone at home, there is no need for any martial arts training partners.  

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

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

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

I've followed this course of training since I was 50 years of age.  My body, now at age 75, is content doing my few Taijiquan forms at home, alone.  

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

If I wanted to learn, for example, the Chen Lao Jia Yi Lu, 1840, Old Frame, First Form, 74 movements, I would use one of the best instructional DVDs and some books as my teachers, learn two or three movements each week, and practice on my own (80 hours) till I learned all the form.  I'd follow my advice on my webpages on the subject.  I would need supplementary stretching and conditioning exercises, and would need to modify some of the more rigorous Chen movements, so as to prepare me for this style of Taijiquan considering my age.  Am I up to the challenge at age 75?  Maybe - Yes!   And, and I could learn at low cost and in the convenience of my back yard or indoors.  Anyway, since there are no Chen Taijiquan teachers in Vancouver, I could never afford to do otherwise, e.g., live and study in the Chen Village in China or drive to classes in some other large city.  I do attend workshops occasionally.  





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

Monday, August 28, 2023

Walking: Thy Lasting Youth Defends

“Of all the causes which conspire to render the life of a man short and miserable, none have greater influence than the want of proper exercise.”
-  Dr. William Buchan, 18th Century Scottish physician

 “Exercise thy lasting youth defends.”
-  John Gay, British poet

“Resting is rusting.”
-  Helen Hayes


"Exercise may do more than keep a healthy brain fit: New research suggests working up a good sweat may also offer some help once memory starts to slide- and even improve life for people with Alzheimer’s.  The effects were modest, but a series of studies reported Thursday found vigorous workouts by people with mild memory impairment decreased levels of a warped protein linked to risk of later Alzheimer’s — and improved quality of life for people who already were in early stages of the disease.  “Regular aerobic exercise could be a fountain of youth for the brain,” said cognitive neuroscientist Laura Baker of Wake Forest School of Medicine in North Carolina, who reported some of the research at the Alzheimer’s Association International Conference.  Doctors have long advised that people keep active as they get older. Exercise is good for the heart, which in turn is good for the brain. Lots of research shows physical activity can improve cognition in healthy older people, potentially lowering their risk of developing dementia.  How much exercise? In studies from North Carolina, Denmark and Canada, people got 45 minutes to an hour of aerobic exercise three or four times a week, compared to seniors who stuck with their usual schedule."
Exercise is Good for the Brain

"The street curves in and out, up and down
in great waves of asphalt;
at night the granite tomb is noisy with starlings
like the creaking of many axles;
only the tired walker know how much there is to climb,
how the sidewalk curves into the cold wind."
-   Charles Reznikoff, Walking and Watching

"Thoughts come clearly while one walks."
-   Thomas Mann

"Happy is the man who has acquired the love of walking for its own sake!"
-   W.J. Holland


 Walking: Quotes, Sayings, Poems, Information.  Compiled by Mike Garofalo.



Sunday, August 27, 2023

Dao De Jing, Laozi, Chapter 39

Tao Te Ching by Lao Tzu
Chapter 39


"These are they which from of Old have obtained Unity.
Heaven obtained Unity by purity;
he earth obtained Unity by repose;
Spiritual beings obtained Unity by lack of bodily form;
The valleys obtained Unity by fulness;
All beings obtained Unity by life;
Princes and people obtained Unity by being under the rule of Heaven.
These all obtained permanence by Unity.
The innermost of Heaven is purity, if not so, it would be obscured;
The innermost of Earth is repose, it not so, it would disintegrate;
The innermost of spiritual beings is lack of bodily form, if not so, they would die;
The innermost of valleys is fulness of water, if not so, they would be sterile;
The innermost of creatures is life, if not so, they would perish.
The high honour of prince and people is in their being together under the rule of Inner Life, if not so, they would soon lose harmony,
The root of honour is in humility,
The standpoint of high estate is in lowliness.
That is why prince and people call themselves orphans, solitary men, chariots without wheels.
The active principle of their Unity is in lowliness.
Who can deny this?
If you take a chariot to pieces, you have no chariot (it has lost its Unity).
Do not desire to be isolated as a single gem, nor to be lost in a crowd as pebbles on the beach."
-  Translated by Isabella Mears, 1916, Chapter 39



"The things which from of old have got the One, the Tao, are: 
Heaven which by it is bright and pure;
Earth rendered thereby firm and sure;
Spirits with powers by it supplied;
Valleys kept full throughout their void
All creatures which through it do live
Princes and kings who from it get
The model which to all they give.
All these are the results of the One, the Tao.  
If heaven were not thus pure, it soon would rend;
If earth were not thus sure, it would break and bend;
Without these powers, the spirits soon would fail;
If not so filled, the drought would parch each vale;
Without that life, creatures would pass away;
Princes and kings, without that moral sway,
However grand and high, would all decay.
Thus it is that dignity finds its firm root in its previous meanness, and what is lofty finds its stability in the lowness from which it rises. 
Hence princes and kings call themselves 'Orphans,' 'Men of small virtue,' and as 'Carriages without a nave.'
Is not this an acknowledgment that in their considering themselves mean they see the foundation of their dignity?
So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage.
They do not wish to show themselves as elegant-looking as jade, but prefer to be coarse-looking as an ordinary stone."
-   Translated by James Legge, 1891, Chapter 39 



"Of old, these attained the One: Heaven attaining the One Became clear.
Earth attaining the One Became stable.
Spirits attaining the One Became sacred.
Valleys attaining the One Became bountiful.
Myriad beings attaining the One Became fertile.
Lords and kings attaining the One Purified the world.
If Heaven were not clear, It might split.
If Earth were not stable, It might erupt.
If spirits were not sacred, They might fade.
If valleys were not bountiful, They might wither.
If myriad beings were not fertile, They might perish.
If rulers and lords were not noble, They might stumble.
Therefore, Noble has humble as its root, High has low as its foundation.
Rulers and lords call themselves Poor and lonely orphans.
Isn't this using humility as a root?
They use many carriages, But have no carriage;.
They do not desire to glisten like jade, But drop like a stone."
-  Translated by Stephen Addis, 1993, Chapter 39  



"The wholeness of life has, from of old, been made manifest in its parts:
Clarity has been made manifest in heaven,
Firmness in earth,
Purity in the spirit,
In the valley conception,
In the river procreation;
And so in a leader ate the people made manifest
For wholeness of use.
But for clarity heaven would be veiled,
But for firmness earth would have crumbled,
But for purity spirit would have fumbled,
But for conception the valley would have failed,
But for procreation the river have run dry;
So, save for the people, a leader shall die:
Always the low carry the high
On a root for growing by.
What can stand lofty with no low foundation?
No wonder leaders of a land profess
Their stature and their station
To be servitude and lowliness!
If rim and spoke and hub were not,
Where would be the chariot?
Who will prefer the jingle of jade pendants if
He once has heard stone growing in a cliff!"
-  Translated by Witter Bynner, 1944, Chapter 39 




昔之得一者.
天得一以清.
地得一以寧.
神得一以靈.
谷得一以盈.
萬物得一以生.
侯王得一以為天下貞. 
其致之. 
天無以清 將恐裂.
地無以寧 將恐發.
神無以靈 將恐歇.
谷無以盈 將恐竭. 
萬物無以生將恐滅.
侯王無以貴高將恐蹶. 
故貴以賤為本.
高以下為基. 

是以侯王自稱孤寡不穀. 
此非以賤為本耶非乎.
故致數譽無譽. 
不欲琭琭如玉.
珞珞如石. 
-  Chinese characters, Tao Te Ching, Chapter 39 



xi zhi de yi zhe.   
tian de yi yi qing.   
di de yi yi ning.   
shen de yi yi ling.
gu de yi yi ying.   
wan wu de yi yi sheng.   
hou wang de yi yi wei tian xia zhen. 
qi zhi zhi.
tian wu yi qing jiang kong lie.   
di wu yi ning jiang kong fa.   
shen wu yi ling jiang kong xie.   
gu wu yi ying jiang kong jie.   
wan wu wu yi sheng jiang kong mie.   
hou wang wu yi gui gao jiang kong jue. 
gu gui yi jian wei ben.   
gao yi xia wei ji.  
shi yi hou wang zi wei gu gua bu gu. 
ci fei yi jian wei ben ye fei hu? 
gu zhi shu yu wu yu. 
bu yu lu lu ru yu.   
luo luo ru shi.
-   Pinyin Romanization, Daodejing, Chapter 39  




"The masters of old attained unity with the Tao.
Heaven attained unity and became pure.
The earth attained unity and found peace.
The spirits attained unity so they could minister.
The valleys attained unity that they might be full.
Humanity attained unity that they might flourish.
Their leaders attained unity that they might set the example.
This is the power of unity.

Without unity, the sky becomes filthy.
Without unity, the earth becomes unstable.
Without unity, the spirits become unresponsive and disappear.
Without unity, the valleys become dry as a desert.
Without unity, human kind can't reproduce and becomes extinct.
Without unity, our leaders become corrupt and fall.

The great view the small as their source,
and the high takes the low as their foundation.
Their greatest asset becomes their humility.
They speak of themselves as orphans and widows,
thus they truly seek humility.
Do not shine like the precious gem,
but be as dull as a common stone."
-  Translated by John H. McDonald, 1996, Chapter 39  



"In harmony with the Tao,
the sky is clear and spacious,
the earth is solid and full,
all creature flourish together,
content with the way they are,
endlessly repeating themselves,
endlessly renewed.

When man interferes with the Tao,
the sky becomes filthy,
the earth becomes depleted,
the equilibrium crumbles,
creatures become extinct.

The Master views the parts with compassion,
because he understands the whole.
His constant practice is humility.
He doesn't glitter like a jewel
but lets himself be shaped by the Tao,
as rugged and common as stone."
-   Translated by Stephen Mitchell, Chapter 39 



"Desde antiguo, los seres que han alcanzado el Uno son:
El cielo por el Uno tuvo la claridad;
La tierra por el Uno tuvo la estabilidad;
El Espíritu por el Uno tuvo la actividad;
El Valle por el Uno tuvo la plenitud.
Por el Uno, todos los seres entraron en la existencia:
Si el cielo no fuese puro, podría desgarrarse.
Si la tierra no fuese estable, podría derrumbarse:
Si el Espíritu no fuese activo, dejaría de existir;
Si el Valle no fuese pleno, se consumiría. 
Sin la potencia creadora de vida, los seres se extinguirían. 
Se reyes y príncipes no fueran gobernantes podrían ser depuestos. 
El noble debe formarse en términos del humilde. 
El de alta posición debe considerar al inferíor como su fundamento. 
Por tanto, reyes y príncipes se llaman a sí mismos (el ignorante, el injusto, el indigno). 
No significa esto que toman al humilde como su origen?"
-  Translated from Chinese into English by Ch'u Ta-Kao, Translated from English into Spanish by Caridad Diaz Faes, Capitulo 39  




"There were those in ancient times possessed of the One;
Through possession of the One, the Heaven was clarified,
Through possession of the One, The Earth was stabilized,
Through possession of the One, the gods were spiritualized,
Through possession of the One, the valleys were made full,
Through possession of the One, all things lived and grew,
Through possession of the One, the princes and dukes
   became the ennobled of the people.
   - that was how each became so.
Without clarity, the Heavens would shake,
Without stability, the Earth would quake,
Without spiritual power, the gods would crumble,
Without being filled, the valleys would crack,
Without the life-giving power, all things would perish,
Without the ennobling power, the princes and dukes would stumble.
therefore the nobility depend upon the common man for support,
And the exalted ones depend upon the lowly for their base.
That is why the princes and dukes call themselves
   "the orphaned," "the lonely one," "the unworthy."
Is is not true then that they depend upon the common man for support?
Truly, take down the parts of a chariot,
   And there is no chariot (left).
Rather than jingle like the jade,
   Rumble like the rocks."
-  Translated by Lin Yutang, 1955, Chapter 39   




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



Taoism: A Selected Reading List



 A typical webpage created by Mike Garofalo on a Chapter of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes at least 16 different translations or interpolations of the Chapter in English, two Spanish translations, the Chinese characters for the Chapter, a Wade-Giles and Hanyu Pinyin Romanization of the Mandarin Chinese words for the Chapter, recommended reading lists, a detailed bibliography, indexing by key words and terms for the Chapter in English, Spanish, and the Wade-Giles Romanization, and other resources for the Chapter.  




Saturday, August 26, 2023

Subject Index to the Book of Serenity 100 Zen Buddhist Koans

 Book of Serenity 100 Koans (BOS)


Book of Equanimity or Book of Serenity (BOS)

The Book of Serenity (BOS) Book of Equanimity
100 Cases of Brief Stories, Spiritual Encounters, Koans, Wisdom Tales, Sermons, Dialogues, Parables
Compiled and published around 1224 CE.

Indexed by Michael P. Garofalo. Second Draft on August 26, 2023.

Primary Source for Indexing: The Book of SerenityOne Hundred Zen Dialogues. Translated with commentary by Thomas Cleary, 2005, 512 pages.


Subject Index to Cases in the Book of Serenity (BOS) 100 Koans Collection. Second Draft, August 25, 2023, 26 pages, PDF.

Alphabetical List of Cases in the Book of Serenity (BOS) 100 Koans Collection. Second Draft, August 25, 2023, 4 pages, PDF.

List of Cases by Case Numbers in the Book of Serenity (BOS) 100 Koans Collection. Second Draft, August 25, 2023, 4 pages, PDF.

 

Subject Index to 1,975 Zen Buddhist Koans and Discourses

The Book of Equanimity: Illuminating Classic Zen Koans. By Gerry Shishin Wick. Foreword by Bernie Glassman. Boston, Wisdom Publications, 2005. Recommended reading list, list of names index, 331 pages. ISBN: 9780861713875.


Book of Serenity: One Hundred Zen Dialogues. Translation and commentary by Thomas Cleary. Shambhala, 2005, glossary, notes, 463 pages. 100 Koans. VSCL, paperback.


Book of Serenity Translated by Joan Sutherland Roshi and John Tarrant Roshi. "The hundred koans of the Book of Serenity, also translated as the Book of Equanimity, were among those written by twelfth-century Chan teacher Hongzhi Zhengjue. In the thirteenth century, Wansong Xingxiu compiled Hongzhi’s koans and wrote commentaries for each. Although the collection is associated with the Caodong / Soto school, they are also taken up in koan study by Linji / Rinzai practitioners." Online PDF Version.


Shoyoroku (E. Book of Serenity, C. Ts’ung-jung lu) Online version of the Book of Serenity. Congrong Lu.
A collection of 100 koans, originally compiled in the 12th century by Wanshi Shogaku (C. Hung-chih Cheng-chüeh).


Book of Equanimity - Wikipedia 100 Cases. Compiled by Wangsong Zingxiu (1166-1246), and first published in 1224. The book comprises a collection of 100 koans written by the Chan Buddhist master Hongzhi Zengjue (1091-1157), together with commentaries by Wansong. Wansong's compilation is the only surviving source for Hongzhi's koans.


Buddhism: Bibliography, Links, Information, Resources. Compiled by Michael P. Garofalo.


Zen Buddhist Koans and Information: https://www.egreenway.com/buddhism/koansdup1.htm By Michael P. Garofalo.

 


               


Friday, August 25, 2023

Yin Yoga, Gentle Yoga, Yoga for Seniors

 Yin Yoga, Gentle Yoga


The Complete Guide to Yin Yoga: The Philosophy and Practice of Yin Yoga. By Bernie Clark. Wild Strawberry, 2019, 350 pages. VSCL, Paperback. DVD. My First Choice. Excellent descriptions of Yin Postures.


Yin Yoga and Meditation
: A Mandala Map for Practice, Teaching and Beyond. By Sagel Urlacher. 2022, 331 pages. VSCL, Paperback.
 My Second Choice. Excellent meditation information and ideas.


YinSights: A Journey Into the Philosophy and Practice of Yin Yoga. By Bernie Clark. Foreword by Sarah Powers. Index, 417 pages. ISBN: 096876651X. VSCL, Paperback.


Yin Yoga: Outline of a Quiet Practice. By Paul Grilley. Ashland, Oregon, White Cloud Press, 2002. 118 pages. ISBN: 1883991439. VSCL, Paperback. 


Yin Yoga: The Foundations of a Quiet Practice. Instructional DVD featuring Paul Grilley. Pranamaya, Inc., 2005. 2 DVDs, 338 minutes. ASIN: B000B5871I.  VSCL, DVD.


Gentle Yoga: 7 Beginning Yoga Practices for Mid-Life (40's - 70's). Includes AM Energy, PM Relation, Improving Balance, Relief from Desk Work, Corce Strength, and more. By Jane Adams. DVD, 3 Hours and 12 minutes. VSCL, DVD.


Yoga for Beginners. 8 Yoga Video Routines for Beginners. Include Gentle Yoga Workouts to Increas Strength and Flexibility. By Barbara Benagh. DVDs, 13 Hours. 2019. VSCL, DVD.


Built From Broken. A Science-Based Guide to Healing Painful Joints, Preventing Injuries, and Rebuilding Your Body. By Scott H. Hogan. 2021, 348 pages. VSCL, Paperback.  


Columbia Valley Spirit Yoga Website.  By Michael P. Garofalo.


 






Thursday, August 24, 2023

Stand on One Leg

Repost from 2017:

"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


Hatha Yoga has many effective balancing postures (Asanas)





Sunday, August 20, 2023

Subject Index to the Gateless Gate Zen Buddhist Koans Collection

 

Gateless Gate, Gateless Barrier
(Wumenquan, Mumonkan)
48 Koans GB

Compiled around 1250 CE

 

Gateless Gate GB Gateless Barrier 48 Cases Buddhist Text Authority:
The Gateless Gate: The Classic Book of Zen Koans. Translated with commentary and notes by Koun Yamada Roshi. Wisdom Publications, Somerville, MA, 2004, 2015, 301 pages. Numerous Appendices, Japanese-Chinese Name List, Essays. ISBN:978-0-86171-382-0. VSCL, Paperback.

Indexing by Michael P. Garofalo

Subject Index for the 48 Cases in the Gateless Barrier (GB). Second Draft, August 12, 2023, 20 Pages, PDF.


Alphabetical List of the 48 Case Titles in the Gateless Barrier (GB)
 Second Draft, August 12, 2023, 3 Pages, PDF.

List of Cases by the 48 Case Numbers for the Gateless Barrier (GB) Second Draft, August 12, 2023, 3 Pages, PDF.

 

Subject Index to 1,975 Zen Buddhist Koans


Zen Buddhist Koans and Information:
https://www.egreenway.com/buddhism/koansdup1.htm

 

 

The Gateless Gate: The Classic Book of Zen Koans  Commentary and translation by Koun Yamada. Foreword by Ruben L. F. Habito. Wisdom Publications, 2004. 336 pages. ISBN: 9780861713820. "In The Gateless Gate, one of modern Zen Buddhism's uniquely influential masters offers classic commentaries on the Mumonkan, one of Zen's greatest collections of teaching stories. This translation was compiled with the Western reader in mind, and includes Koan Yamada's clear and penetrating comments on each case. Yamada played a seminal role in bringing Zen Buddhism to the West from Japan, going on to be the head of the Sanbo Kyodan Zen Community." VSCL, Paperback. I used this book to prepare the First Draft (March 25, 2023) of indexing for the Gateless Gate; indexing stored in the GB database (GB = Gateless Barrier or Gateless Gate).


The Gateless Barrier: Zen Comments on the Mumonkan. By Zenkai Shibayama. Shibayama Roshi (1894-1974). Translated by Sumiko Kudo. Introduction by Shibayama Roshi. Preface by Kenneth W. Morgan, Colgate University. Boston, Shambhala, 2000. Glossary, index, 361 pages. ISBN: 9781570627262.  "For more than seven centuries the Mumonkan (Gateless Barrier) has been used in Zen monasteries to train monks and to encourage the religious development of lay Buddhists. It contains forty- eight koans, or spiritual riddles, that must be explored during the course of Zen training. Shibayama Zenkei (1894-1974), an influential Japanese Zen teacher and calligrapher who traveled and lectured throughout the United States in the 60s and 70s, offers his own commentary alongside the classic text. The Gateless Barrier remains an essential text for all serious students of Buddhism."  These lectures (Teisho) on the Gateless Barrier were given at Colgate University in 1974. VSCL, Paperback.


Saturday, August 19, 2023

Tao Te Ching by Lao Tzu, Chapter 38


Daodejing, Laozi
Chapter 38

"A truly good man is not aware of his goodness,
And is therefore good.
A foolish man tries to be good,
And is therefore not good.
A truly good man does nothing,
Yet leaves nothing undone.
A foolish man is always doing,
Yet much remains to be done.
When a truly kind man does something, he leaves nothing undone.
When a just man does something, he leaves a great deal to be done.
When a disciplinarian does something and no one responds,
He rolls up his sleeves in an attempt to enforce order.
Therefore when Tao is lost, there is goodness.
When goodness is lost, there is kindness.
When kindness is lost, there is justice.
When justice is lost, there ritual.
Now ritual is the husk of faith and loyalty, the beginning of confusion.
Knowledge of the future is only a flowery trapping of Tao.
It is the beginning of folly.
Therefore the truly great man dwells on what is real and not what is on the surface,
On the fruit and not the flower.
Therefore accept the one and reject the other."
-  Translated by Gia-fu Feng and Jane English, 1989, Chapter 38  



"Those who possessed in highest degree the attributes of the Tao did not seek to show them, and therefore they possessed them in fullest measure.
Those who possessed in a lower degree those attributes sought how not to lose them, and therefore they did not possess them in fullest measure.
Those who possessed in the highest degree those attributes did nothing with a purpose, and had no need to do anything.  
Those who possessed them in a lower degree were always doing, and had need to be so doing.
Those who possessed the highest benevolence were always seeking to carry it out, and had no need to be doing so.
Those who possessed the highest righteousness were always seeking to carry it out, and had need to be so doing.
Those who possessed the highest sense of propriety were always seeking to show it, and when men did not respond to it, they bared the arm and marched up to them.
Thus it was that when the Tao was lost, its attributes appeared;
When its attributes were lost, benevolence appeared;
When benevolence was lost, righteousness appeared;
When righteousness was lost, the proprieties appeared.
Now propriety is the attenuated form of leal-heartedness and good faith, and is also the commencement of disorder.
Swift apprehension is only a flower of the Tao, and is the beginning of stupidity.
Thus it is that the Great man abides by what is solid, and eschews what is flimsy; dwells with the fruit and not with the flower.
It is thus that he puts away the one and makes choice of the other."
-  Translated by James Legge, 1891, Chapter 38 



"A man of sure fitness, without making a point of his fitness,
Stays fit;
A man of unsure fitness, assuming an appearance of fitness,
Becomes unfit.
The man of sure fitness never makes an act of it
Nor considers what it may profit him;
The man of unsure fitness makes an act of it
And considers what it may profit him.
However a man with a kind heart proceed,
He forgets what it may profit him;
However a man with a just mind proceed,
He remembers what it may profit him;
However a man of conventional conduct proceed, if he be not complied with
Out goes his fist to enforce compliance.
Here is what happens:
Losing the way of life, men rely first on their fitness;
Losing fitness, they turn to kindness;
Losing kindness, they turn to justness;
Losing justness, they turn to convention.
Conventions are fealty and honesty gone to waste,
They are the entrance of disorder.
False teachers of life use flowery words
And start nonsense.
The man of stamina stays with the root
Below the tapering,
Stays with the fruit
Beyond the flowering:
He has his no and he has his yes."
-  Translated by Witter Bynner, 1944, Chapter 38



"The highest virtue is un-virtue, therefore it has virtue,
Inferior virtue virtue loses not, and so has none,
The highest virtue is non-action, and thereby does nothing,
Inferior virtue acts it, and exists by acting done.
The highest benevolence acts it, but thereby does nothing,
The highest righteousness acts it, and acting has thereby,
The highest propriety acts it, and then, when none respond,
It stretches forth its arm, and enforces its reply.
 
So, when the Tao is lost to sight, its attributes are shown,
When these are lost to sight, we find Benevolence appear,
When Benevolence is lost to sight, then Righteousness comes on,
And when Self-righteousness is lost, Propriety is here.
Now, these propriety-things are shams of loyalty and faith,
Forerunners of disorder, which soon will come to be,
Quick-wittedness is but the flimsy flower of the Tao,
And is the first beginning of man's incapacity.
With the solid dwells the solid man, not with the empty shell,
With the mature fruit he abides, but with the flower not he,
The latter he avoids, that the former his may be."
-  Translated by Isaac Winter Heysinger, 1903, Chapter 38  



上德不德, 是以有德.
下德不失德, 是以無德. 
上德無為而無以為.
下德為之, 而有以為. 
上仁為之, 而無以為.
上義為之, 而有以為.   
上禮為之.
而莫之應.
則攘臂而扔之. 
故失道而後德. 
失德而後仁.
失仁而後義失義.
而後禮. 
夫禮者, 忠信之薄, 而亂之首.   

前識者, 道之華而愚之始. 
是以大丈夫處其厚, 不居其薄.
處其實, 不居其華. 
故去彼取此. 
-  Chinese characters, Tao Te Ching, Chapter 38


shang tê pu tê, shih yi yu tê.
hsia tê pu shih tê, shih yi wu tê.
shang tê wu wei erh wu yi wei.
hsia tê wei chih, erh yu yi wei.
shang jên wei chih, erh wu yi wei.
shang yi wei chih, erh yu yi wei.
shang ki wei chih.
erh mo chih ying.
tsê jang pi erh jêng chih.
ku shih tao erh hou tê. 
shih tê erh hou jên.
shih jên erh hou yi shih yi.
erh hou li.
fu li chê, chung hsin chih pao, erh luan chih shou. 
ch'ien shih chê, tao chih hua erh yü chih shih.
shih yi ta chang fu ch'u ch'i hou, pu chü ch'i pao.
ch'u ch'i shih, pu chü ch'i hua.
ku ch'ü pi ch'ü tz'u.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 38 



"Superior energy is non-action, hence it is energy.
Inferior energy will not resign action; hence, it is not energy.
Superior energy is actionless because motiveless.
Inferior energy acts from motive.
Superior magnanimity is active but motiveless.
Superior equity is active from motive.
Superior propriety is active; is bares its arm and asserts itself when it meets with no response.
Thus as the Tao recedes there are energies; as the energies recede there  is magnanimity; 
as magnanimity recedes there is equity; as equity recedes there is propriety.
Inasmuch as propriety is the attenuation of conscientiousness it is the origin of disorder.
The beginnings of consciousness are flower of Tao, but the commencement of delusion.
Therefore the men who are great live with that which is substantial, 
they do not abide with realities, 
they do not remain with what is showy. 
The one they discard, the other they hold."
-  Translated by C. Spurgeon Medhurst, 1905, Chapter 38 
 
 
"La virtud superior no se precia de virtuosa,
esa es su virtud.
La virtud inferior aprecia su propia virtud,
por eso no tiene virtud.
La virtud superior no actúa por intereses personales.
La virtud inferior sí actúa por intereses personales.
La bondad actúa sin requerir de motivaciones para hacerlo.
La justicia actúa, pero requiere de motivaciones para hacerlo.
El ritual actúa
y, al no hallar respuesta, la impone por la fuerza.
Así, perdido el Tao, queda la virtud.
Perdida la virtud, queda la bondad.
Perdida la bondad, queda la justicia.
Perdida la justicia, queda el ritual.
El ritual es sólo la apariencia de la fe y la lealtad,
pero es en realidad el origen de todo desorden y confusión.
La precognición es sólo una flor del Tao
y suele dar origen a la necedad.
Así, el sabio
observa lo profundo y no lo superficial.
Se atiene al fruto y no a la flor,
rechaza esto y prefiere aquello."
-  Translation from Wikisource, 2013, Capitulo 38



"When conduct is of high virtue, one is unconscious of virtue, thus he can accomplish virtue.
When conduct is of low virtue, one is conscious of virtue, thus he cannot accomplish virtue.
High virtue does not contrive and has no desire for gain.
Low virtue also does not contrive but has desire for gain.
High benevolence does contrive yet it has no desire for gain.
High righteousness does contrive and also has desire for gain.
High ritual does not only contrive and desire, but is also violent:
if it finds no response at all, it resorts to fighting its way out with stretched arms.
Hence when Dao is losing, then its virtues are losing.
When virtues are losing, benevolence is encouraged.
When benevolence is losing, the righteousness is encouraged.
When righteousness is losing, then rituals are encouraged.
Rituals stand for the lack of loyalty and reliability and are the beginning of disorder.
Divination stands for the emotional performance of Dao and is the beginning of stupidity.
Therefore the superior man prefers to possess few things rather than an abundance, to have insight rather than to see superficially.
Thus he prefers insight to superficiality."
-  Translated by Tang-Zi Chang, Chapter 38





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



Taoism: A Selected Reading List



 A typical webpage created by Mike Garofalo on a Chapter of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes at least 16 different translations or interpolations of the Chapter in English, two Spanish translations, the Chinese characters for the Chapter, a Wade-Giles and Hanyu Pinyin Romanization of the Mandarin Chinese words for the Chapter, recommended reading lists, a detailed bibliography, indexing by key words and terms for the Chapter in English, Spanish, and the Wade-Giles Romanization, and other resources for the Chapter.  




 

Sunday, August 13, 2023

Gardening and Contentment

"I've made an odd discovery, every time I talk to a savant I feel quite sure that happiness is no longer a possibility. Yet, when I talk with my gardener, I'm convinced of the opposite."
- Bertrand Russell, mathematician and philosopher

How to Live a Good Life: Advice from Wise and Respected Persons

Happiness

The Spirit of Gardening





Friday, August 11, 2023

Program for Healthy Aging


A Twelve-Point Program for Healthy Aging

"1.  Eat an anti-inflammatory diet.
2.  Use dietary supplements wisely to support the body's defenses and natural healing power.
3.  Use preventive medicine intelligently: know your risks of age-related disease, get appropriate diagnostic and screening
tests and immunizations, and treat problems (like elevated blood pressure and cholesterol) in their early stages.
4.  Get regular physical activity throughout life. 
5.  Get adequate rest and sleep.
6.  Learn and practice methods of stress protection. 
7.  Exercise your mind as well as your body. 
8.  Maintain social and intellectual connections as you go through life. 
9.  Be flexible in mind and body: learn to adapt to losses and let go of behaviors no longer appropriate for your age.
10.  Think about and try to discover for yourself the benefits of aging. 
11.  Do not deny the reality of aging or put energy into trying to stop it.  Use the experience of aging as a stimulus
for spiritual awakening and growth. 
12.  Keep an ongoing record of the lessons you learn, the wisdom you gain, and the values you hold.  At critical points in
your life, read this over, add to it, revise it, and share it with people you care about." 


-  Andrew Weil, Healthy Aging: A Lifelong Guide to Your Physical and Spiritual Well-Being, 2005.

How to Live a Good Life: Advice from Wise Persons

Aging Well, Senior Citizens

Repost from 2019

Thursday, August 10, 2023

Positive Aging Principles

"Through processes embedded in valued subjective experience we have learned that disciplining how we think and feel about ourselves and our health is as important to well-being as any physiological markers of disease.  Positive Aging describes a process whereby we take control of our own late life experiences by discovering meaning in growing old that transcends the deteriorative processes of aging.  Positive Agers posses four characteristics: (a) mobilizing resources to meet the challenges of aging, (b) making life choices that preserve well-being, (c) cultivating flexibility to deal with age-related decline, and (d) focusing on the positives (verses the negatives) in old age."
-  Robert T. Hill  


Seven Strategies for Positive Aging
1.  You can find meaning in old age.
2.  You're never to old to learn.
3.  You can use the past to cultivate wisdom.
4.  You can strengthen life-span relationships.
5.  You can promote growth through giving and receiving help.
6.  You can forgive yourself and others.
7.  You can possess a grateful attitude. 
-  Robert T. Hill, Ph.D.,
Seven Strategies for Positive Aging, 2008

Seven Strategies for Positive Aging.   By Robert D. Hill, Ph.D..  New York, W.W. Norton and Co., 2008.  Index, references, 63 pages.  ISBN: 978-0393705232.  VSCL.   

Making Aging Positive by Linda P. Fried 

Aging Well:  Recommended Readings, Quotes, and Resources

Living the Good Life: Principles, Recommendations, Wisdom

Virtues: Quotations, Sayings, Recommended Reading, Resources





Tuesday, August 08, 2023

Nature and Psychology

 




Wild Comfort: The Solace of Nature. By Kathleen Dean Moore. Trumpter, 2010, 195 pages. Philosophy Professor at Oregon State University. FVRL.


Awe and Wonder. Compiled by Michael P. Garofalo.


Holdfast: At Home in the Natural World. By Kathleen Dean Moore. FVRL.


Nature Mysticism. Compiled by Michael P. Garofalo.


Riverwalking: Reflections on Moving Water. By Kathleen Dean Moore.  FVRL.


Naturalism. Compiled by Michael P. Garofalo.


The Spirit of Gardening. Compiled by Michael P. Garofalo.


How to Live a Good Life: Advice from Wise and Respected Persons. Compiled by Michael P. Garofalo.


Saturday, August 05, 2023

Subject Index to 1,975 Zen Buddhist Koans

 


Subject Index to 1,975 Zen Buddhist Koans

Indexing by Michael P. Garofalo
Fourth Version, August 2, 2023. Updated Monthly. 358 Pages, PDF.
Green Way Research, Vancouver, Washington

Blue Cliff Record 100 Koans (BCR)
Book of Serenity/Equanimity 100 Koans (BOS)
Dao De Jing 81 Chapters (DDJ)
Dogen's Shinji Mana Shobogenzo 300 Koans (DSMS)
Dogen's Shobogenzo 95 Essays Buddhist (DSE)
Entangling Vines 272 Koans (ENT)
Fireplace Records 30 Chapters (TFR)
Flock of Fools: Parable Sutra 98 Koans (OHPS)
Gateless Gate 48 Koans (GB)
Iron Flute 100 Koans (IF)
Opening A Mountain 60 Koans (OM)
Philosopher's Garden (PG)
Record of Empty Hall 100 Koans (REH)
Record of Linji 50 Koans (LIN)
Rinzai Zen Buddhism (RINZ,SOG)
Samurai Zen 100 Warrior Koans (SAM)
Suzuki D.T. 10 Books (SUZ)
Transmission of Light: Keizan 53 Biographies (TOL)
The Whole World is a Single Flower 365 Koans (WWSF)
Zen and the Ways (ZWAY)
Zen Echoes 43 Koans (ZE)

Zen Flesh Zen Bones 100 Koans (ZFZB)
Zhuangzi 33 Chapters (ZUAN)

Zen Buddhist Koans and Discourses:
https://www.egreenway.com/buddhism/koansdup1.htm