Tao Te Ching by Lao Tzu, Chapter 1

Dao De Jing by Laozi
Chapter 1

"The Dao that can be understood cannot be the primal, or cosmic, Dao.
An idea that can be expressed in words cannot be the infinite idea.
This ineffable Dao was the source of all spirit and matter,
And being expressed was the mother of all created things.  
Therefore not to desire the things of sense is to know the freedom of spirituality.
To desire is to learn the limitation of matter.
These two things spirit and matter, so different in nature, have the same origin.
This unity of origin is the mystery of mysteries, but it is the gateway to spirituality."
-  Translated by Dwight Goddard and Henri Borel, 1919, Chapter 1
 
"Tao that can be expressed is not Everlasting Tao.
The name that can be named is not the Everlasting Name.
The Name, in its inner aspect, is Life-Spring of Heaven and Earth.
The Name, in its outer aspect, is Mother of all created things.
Therefore:
To perceive the mystery of Life, desire always to reach the innermost.
To perceive the limitations of things, desire always to posses them.
These two aspects of Life are One.
In their out-come they become different in Name but in their depth they are One.
In a depth, still deeper yet, is the Door of many mysteries."
-  Translated by Isabella Mears, 1916, Chapter 1  

"A Tao that can be Tao-ed is not lasting Tao. 
A name that can be named is not lasting name. 
Name-less — the beginning of Heaven and Earth. 
Named — the mother of all things. 
So, we must be always without desires to see the mystery.
If we always have desires we will see its limits. 
These two are the same; once there is out-going, then there is difference of name. 
As the same they are called obscure.
The obscure of the obscure is the gate of all mysteries."
-  Translated by P. J. Maclagan, 1898, Chapter 1 

"The Tao which can be expressed is not the unchanging Tao; the name which can be named is not the unchanging name.
The nameless is the beginning of the Heaven Earth; the mother of all things is the nameable.
Thus, while the eternal non-being leads toward the fathomless, the eternal being conduct to the boundary.
Although these two have been differently named they come from the same.
As the same they may be described as the abysmal.
The abyss of the abysmal is the gate of all mystery."
-  Translated by C. Spurgeon Medhurst, 1905, Chapter 1  

"The Tao that can be expressed is not the true Tao
The name that can be defined is not the true name
Non-existence is called the antecedent of heaven and earth;
Existence is the mother of all things.
From eternal non-existence, therefore, we serenely observe the mysterious beginnning of the universe;
From eternal existence we clearly see the apparent distinctions.
These two are the same in source and become different when manifested.
This sameness is called profundity. Infinite profundity is the gate whence comes the beginning of all parts of the universe."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 1 
  
The way that may be traversed is not the Eternal Way.
The name which can be uttered is not the Eternal Name. 
Without name — Heaven and Earth (Nature) at the beginning were called the mother of all things.
Thus it always is that he who is without passion can grasp the inner essence, while he who is blinded by passion can only apprehend the outer form.
These two have really the same issue, and differ only in name.
Together they are spoken of as the First Cause.
The cause of the First Cause itself is the gateway of the Essential."
-  Translated by T.W. Kingsmill, 1899, Chapter 1 

"The Tao that can be trodden is not the enduring and unchanging Tao.
The name that can be named is not the enduring and unchanging name. 
Conceived of as having no name, it is the Originator of heaven and earth;
Conceived of as having a name, it is the Mother of all things.  
Always without desire we must be found,
If its deep mystery we would sound;
But if desire always within us be,
Its outer fringe is all that we shall see.  
Under these two aspects, it is really the same;
But as development takes place, it receives the different names.
Together we call them the Mystery.
Where the Mystery is the deepest is the gate of all that is subtle and wonderful."
-  Translated by James Legge, 1891, Chapter 1 

"The Tao that can be spoken is not the eternal Tao
The name that can be named is not the eternal name
The nameless is the origin of Heaven and Earth
The named is the mother of myriad things
Thus, constantly without desire, one observes its essence
Constantly with desire, one observes its manifestations
These two emerge together but differ in name
The unity is said to be the mystery
Mystery of mysteries, the door to all wonders"
-  Translated by Derek Linn, 2006, Chapter 1    

Tao Te Ching Concordance

Tao Te Ching  Chapter Number Index Standard Traditional Chapter Arrangement of the Daodejing Chapter Order in Wang Bi's Daodejing Commentary in 246 CE Chart by Mike Garofalo
1	2	3	4	5	6	7	8	9	10
11	12	13	14	15	16	17	18	19	20
21	22	23	24	25	26	27	28	29	30
31	32	33	34	35	36	37	38	39	40
41	42	43	44	45	46	47	48	49	50
51	52	53	54	55	56	57	58	59	60
61	62	63	64	65	66	67	68	69	70
71	72	73	74	75	76	77	78	79	80
81

Cool Nights and Comforts

We don't have severe winter weather in Northern California like they do in other parts of America.  Our typical Red Bluff winter days are 54F high and 37F low.  The past few weeks have been an exception, with nighttime lows around 25F. 

Karen and I typically don't heat our home from 8pm to 5 am, to reduce propane fuel consumption and save money.  On cold days, we heat about 5 hours during the day up to 62F.  Instead, we just wear more clothing and add afghans or blankets.

In the evening, after work, I go to the gym in town, lift weights, and then teach a yoga class.  Then I come home, eat a small dinner, and retire to my study for reading and resting.  

One small bedroom in our home is used as our library, study room, altar room, and meditation room.  In the photos below, am I reading a new book, The Yoga of Sound.

I am cozy and warm under a couple of afghans and a blanket.  Living the life of luxury!  I am so fortunate. 

Yes, boring, hohum, so what.  This is what I do, night after night.  I chuckled about the scene.   

Signing off from California ....

Mike

Animal Frolics Exercises

Eight Animals' Frolics Chi Kung Exercises A webpage by Michael P. Garofalo
Five Animal Frolics Qigong (Wu Qin Xi)
Valley Spirit Qigong in Red Bluff, California

""Breathing in and out in various manners, spitting out the old and taking in the new, walking like a bear and stretching their neck like a bird to achieve longevity - this is what such practitioners of Daoyin, cultivators of the body and all those searching for long life like Ancestor Peng, enjoy."
-   Chuang-tzu, circa 300 BCE. (1)

 

There was a feudal lord, the Marquis of Dai (King Ma), who lived around 160 BCE during the Western Han Dynasty.  When the Marquis of Dai, his wife, and his son died, there were many objects placed in their family tomb as part of funeral rites and customs.  In 1973, archeologists in China excavated the family tomb of the Dai family on the outskirts of the city of Changsha in Hunan Province.  In the son's tomb they discovered a lacquered box containing medical manuals, documents, and a silk scroll on which were drawn 44 humans in various poses or postures.  Under each pose was a caption with the name of an animal or the name of a disease that the posture might help prevent or cure.  The chart or diagram (Tu) on this scroll shows Daoyin (Guiding/Leading Energy and Stretching/Pulling Out) exercises or poses.  A number of the postures shown on this Daoyin Tu closely resemble some in the Eight Section Brocade and in the Five Animal Frolics (i.e., the bear, monkey, and bird).  (2)

Improved artistic rendition of the Daoyin Tu, circa 160 BCE.

Another medical manuscript with Daoyin methods, the Yinshu (Stretch Book), dated at 186 BCE, related to the Daoyin Tu, describes 100 exercises, and gives advice on seasonal health regimens, hygiene, diet, disease prevention, sleep, and sexual behavior. (2)   We have ample evidence that Chinese physicians, and the aristocratic and wealthy classes of ancient Chinese society, had access to therapeutic and holistic exercise and massage methods (Daoyin) well before the advent of the Eastern Han Dynasty (25-220 CE)."

Eight Animals' Frolics Chi Kung Exercises Introduction to Animal Frolics by Michael P. Garofalo

Standing Still

"Body is the bow,
asana is the arrow,
and soul is the target."
- B.K.S. Iyengar, Yoga Grandmaster

In yoga, Asana means posture, bodily position, or form. For example, Tadasana is the Mountain Posture, Standing Like the Mountain; similiar to standing in "Wu Ji" before you begin a Taijiquan form.

"The foundation of the internal martial arts (and many external martial arts as well) is the practice of "stance keeping" or Zhan Zhuang. In the Xing Yi Quan system, stance keeping is the very core of training and develops many of the qualities essential to the development of martial ability. ... The root of efficient movement is stillness. Therefore, a logical place to begin training is simply standing still. Standing still, one may reduce the number of variables to be dealt with to the bare minimum. The mind may naturally quiet and focus itself on the felling of correct posture and true balance. The first goal of standing is to return to the state of "not-doing" anything, thereby inhibiting previously acquired bad habits and allowing the neuromuscular system to register the feeling of natural balance until it once again becomes the predominant state. Any movement initiated from this state of true balance will naturally have power."
- Tim Cartmell, p. 58, Xing Yi Nei Gong

Xing Yi Quan: Bibliography, Links, Quotes, Notes

Standing, taking a posture, remaining quite still, holding the posture, settling the mind, breathing steadily, and finding center is a common practice among taijiquan, qigong and yoga practitioners. This kind of "standing meditation" is called Zhan Zhuang (Stance Keeping, Post Standing), Embracing the One, Tadasana, San Ti Shi, Wuji, Standing Like a Tree, Holding the One, Yiquan, etc..

I have prepared a webpage on this subject:

Standing Meditation: Zhan Zhuang, Post Standing, San Ti Shi
Bibliography, Links, Resources, Quotations, Notes, Instructions
By Michael P. Garofalo
235Kb

"The most basic method of training is zhan zhuang. Zhan zhuang is an exercise common to many Chinese martial arts, including Taijiquan. Usually, the practitioner stands with the arms held as if holding a large ball. However, the zhan zhuang exercise can be practiced using any of the end postures of the Taiji form. During "standing" practice a static posture is maintained for a period of time while using just enough strength to maintain the posture. ... Benefits of zhan zhuang include deep relaxation, strengthening of the legs, and increased internal qi. The first requirement is to have a calm mind. This can be achieved in a number of ways - for instance, concentrating on the Dantian, paying attention to one's breath, or silently counting. Through standing practice, emphasis is place upon developing awareness of maintaining the most efficient and relaxed structural alignment necessary to hold the position. Prolonged practice, along with enhancing postural awareness and tranquility of mind, greatly develops the strength of the legs. When the legs are strong and can bear weight firmly, then the upper body can relax and sink down into them, making the top more flexible. ... Taijiquan requires lightness and sensitivity in the upper body. At the same time, the lower body should have a feeling of extreme heaviness and connection to the ground. This feeling is often compared to a large tree with deep roots. While the branches move and sway in the wind, the trunk is solidly anchored by its roots."
- Davidine Siaw-Voon Sim and David Gaffney, Chen Style Taijiquan, 2002, p. 106.

Tai Chi Chuan and Breathing Instructions

"When practicing the First Form, you should not try to control your breathing except when issuing.  Simply breathe naturally through your nose.  When issuing, exhale through the nose as you punch, then abruptly close off the exhalation when your waist terminates your travel.  The closing is instantaneous; your breathing should continue normally immediately afterward."
-  Mark Chen, Old Frame Chen Family Taijiquan, p. 90

"Breathing in Taijiquan form practice may follow a pattern, such as to inhale with this movement or exhale with that, but it is not rigid.  A breathing regimen may be helpful to regulate breath, but strict adherence can become a hindrance as one has to adjust readily to a change of tempo.  Breath changes according to the pace and execution of movements.  Naturally, one breathes heavily when short of breath.  But in heavy breathing, the body heaving up and down affects form and internal balance.  Heavy breathing may in natural in the circumstances, but it is not the natural breathing of Taijiquan.  The rationale of natural breathing in Taijiquan practice is for the breath to follow the fangsong relaxation of nurturing qi.  The rule is for breathing to follow the demands of practice, rather than for the practice to be dictated by the demands of a breathing regimen.  In throwing a punch (a fajin), breathing out is natural with the action, sometimes accompanied with a cry of exertion, like a kiai in karate.  So, one breathes out in executing a power action and breathes in to gather energy - xu xi fa hu (inhale in collecting energy and exhale when discharging power.  Also, generally, one inhales in rising and exhales in lowering, and breathes in to open and breathes out to close."
-  C.P. Ong, Taijiquan: Cultivating Inner Strength, p. 259

"The importance of naturalness and spontaneity (zi ran) in breathing cannot be overemphasized.  The Chinese term zi ran literally means "own nature" ― that which occurs by following the rules of its own character.  ...  A common mistake is to put too much emphasis on trying to control the breath during movement.  Left to itself, the body will adjust the breathing to accommodate the activity such as running or swimming, as they put in greater effort, the breath naturally responds to the body's needs. ...  When normal breathing is being employed, the stomach expands as the practitioner inhales and contracts as he exhales.  The breathing method of Taijiquan follows certain principles, such as: inhaling when "closing" or bringing in, and exhaling with "opening" or extending; inhaling when storing or gathering energy, exhaling when emitting energy; inhaling when rising up, exhaling when dropping down.  However, even within these requirements breathing may vary depending upon the circumstance."
-  Davidine Siaw-Voon Sim and David Gaffney, Chen Style Taijiquan: The Source of Taiji Boxing, p.82

When practicing the Laojia Yilu Taijiquan Form, "Keep the mouth closed."
-  Chen Zhenglei, Chen's Tai Chi Old Frame One and Two, p. 111. 

"The basic breathing of Tai Chi Chuan uses the nose only, not the mouth. This differs from the common people who use the nose to inhale and exhale through the mouth. The beginner does not have to concentrate upon this breathing technique, but concentrate instead on the forms for the correct movement and postures. The only requirements for beginners are slow movements, natural breathing, and a relaxation of the entire body.  The beginner should let the breathing be natural and not emphasize the breathing technique.  The details of the intermediate method are: when practicing the forms, one exhales when extending the arm and inhales when withdrawing the arm; one inhales when rising and exhales when sinking; to lift is to inhale, to lower is to exhale; when opening up, one inhales, when closing, one exhales.  When turning the body and in between movements, there should be a "little breathing".  A "little breathing" means taking short breaths quickly and has the quality of relaxation and stoppage.  Generally, breathing is used to lead the movement.  The movement must be coordinated with the breathing.  The body opens up and the chi closes.  The chi opens up and the body closes."
-  Master Chen Yen Ling, Tai Chi Chuan Method Of Breathing and Chi Direction

Breathing for Taijiquan by Byron Grush

Breathing and Taijiquan, Cloud Hands Blog

Breathing in Yoga and Qigong by Mike Garofalo

The Eight Basic Methods of Chen Taijiquan by Master Cheng Jincai

Tai Chi Chuan Method Of Breathing and Chi Direction by Chen Yen Ling

Chen Taijiquan Old Frame First Form (Laojia Yilu)  

Chen Taijiquan

Cloud Hands Taijiquan

Posted

Gardening Projects

It has been very cold this past week.  Temperatures dropped to 24F at night, and rose to 42F during the day. 

We brought all the potted plants that are frost tender up to our back enclosed porch next to Bruno's outdoor sleeping quarters.  Some plants were lost to the freezing temperatures.  

I need to prune all my roses down to the ground for their protection during the colder winter months. 

We will be pruning all our field orchard trees in the coming week.  We will also be planting a new row of trees (e.g., figs, nectaries, grapes) in the south field.  We will be adding new drip lines. 

Both Karen and I have been resting, staying warm, staying indoors, and fighting off winter colds. 

The Practice of Walking

"Gongfu is an ancient Chinese term describing work, devotion, and effort that has been successfully applied over a substantial period of time, resulting in a degree of mastery in a specific field. Although the term is synonymous in the West with martial arts (though it is most often rendered as Kung Fu), it is equally applicable to calligraphy, painting, music, or other areas of endeavor."
- Andy James

There is a difference between "a practice" and "to practice." Those of us who played competitive sports sometimes were not enthused about a going "to a practice." Practice meant repeating fitness and skills drills, listening to yelling coaches, pushing ourselves to new physical limits, competing with others, doing extra pushups for inattention, etc. Having a practice, a long-term fitness avocation, a mind-body engagement, a spiritual gong-fu, a ritual for well-being, an engaging and enriching pastime, a self-determined commitment to good healthy activites, a non-competitive and non-judgmental path to inner and outward growth ... now this kind of practice enriches both body, mind and spirit for a lifetime.

"Allow walking to occupy a place of stature equal with all the other important activities in your life. As difficult as that might seem, here's how to do it. Make it a practice. That's right. Turn your walking into a vehicle for personal growth as well as for fitness. This will add a higher level of integrity and intention to your approach because you will find that it is a way to deepen and upgrade your relationship to your body. Instead of merely giving your legs a good workout, you'll be practicing to relax more, to breathe better, to expand your vision, to open up your range of motion, to increase your energy, to feel and sense your body. The list is exciting - and endless. With all of this to look forward to, your walking program will take its place alongside everything in your life you value most, and you'll be amazed at how easy it is to schedule time for something you really love to do."
- Katherine Dreyer, Chi Walking, p. 56

 

Chi Walking: The Find Mindful Steps for Lifelong Health and Energy. By Danny Dreyer and Katherine Dreyer. New York, Simon and Shuster, Fireside Books, 2006. Index, 258 pages. ISBN: 0743267206.

Ways of Walking

Walking Meditation

Tai Chi Chi Kung Shibashi

The Tai Chi Qigong Shibashi Series was created by Professor Lin Hou Sheng from China.  Part 1, 18 movements (Shi Ba Shi) was created in 1979.  Part 2, 18 movements, was created in 1988.  Four more Tai Chi Qigong 18 movement sets were created in the 1990's.  Professor Lin's best selling book, Qi Gong is the Answer to Health, was first published in 1985 in China.  
The movements are done slowly, gently, and deliberately.  Deep breathing is coordinated carefully with each movement sequence.  There is little or no movement of the feet.  Suitable for persons of all ages.  A number of the hand movements are similar to those used in Yang style Taijiquan.   

Tai Chi Qigong Shibashi: Bibliography, Links, Videos, Lessons, Resources. 
By Mike Garofalo.

 
The Theory and Practice of Taiji Qigong.  By Chris Jarmey.  North Atlantic Books, 2005.  192 pages. 

Part 1, Eighteen Movements (Shibashi) Qigong, Tai Chi Qigong

1.   Awakening the Qi
2.   Opening the Chest   
3.   Painting the Rainbow
4.   Separating the Clouds
5.   Cycling the Arms
6.   Paddle a Boat 
7.   Lifting the Sun  
8.   Turn the Body and Look at the Moon  
9.   Push the Palms  
10.  Rolling Tai Ji  
11.  Lift and Spray the Water  
12.  Push the Wave  
13.  Let the Dove Free  
14.  Punching the Mud  
15.  Flying Wild Goose  
16.  Hug and Swing the Sun  
17.  Bounce the Ball  
18.  Quieting the Qi  

Dao De Jing by Laozi, Chapter 2

Tao Te Ching by Lao Tzu
Chapter 2

"All in the world know the beauty of the beautiful, and in doing this they have the idea of what ugliness is;
They all know the skill of the skilful, and in doing this they have the idea of what the want of skill is.
So it is that existence and non-existence give birth the one to the idea of the other;
That difficulty and ease produce the one the idea of the other;
That length and shortness fashion out the one the figure of the other;
That the ideas of height and lowness arise from the contrast of the one with the other;
That the musical notes and tones become harmonious through the relation of one with another;
That being before and behind give the idea of one following another.  
Therefore the sage manages affairs without doing anything, and
Conveys his instructions without the use of speech. 
All things spring up, and there is not one which declines to show itself;
They grow, and there is no claim made for their ownership;
They go through their processes, and there is no expectation of a reward for the results.
The work is accomplished, and there is no resting in it as an achievement.  
The work is done, but how no one can see;
'Tis this that makes the power not cease to be."
-  Translated by James Legge, 1891, Chapter 2 

"When the world speaks of beauty as being beautiful, ugliness is at once defined.
When goodness is seen to be good, evil is at once apparent.
So do existence and non-existence mutually give rise to one another, as that which is difficult and that which is easy, distant and near, high and low, shrill and bass, preceding and following.
The Sage therefore is occupied only with that which is without prejudice.
He teaches without verbosity; he acts without effort; he produces without possessing, he acts without regard to the fruit of action; he brings his work to perfection without assuming credit; and claiming nothing as his own, he cannot at any time be said to lose."
-  Translated by Walter Gorn Old, 1904, Chapter 2  

"It is because every one under Heaven recognizes beauty as beauty, that the idea of ugliness exists.
And equally if every one recognized virtue as virtue, this would merely create fresh conceptions of wickedness.
For truly, Being and Not-being grow out of one another;
Difficult and easy complete one another.
Long and short test one another;
High and low determine one another.
Pitch and mode give harmony to one another.
Front and back give sequence to one another.
Therefore the Sage relies on actionless activity,
Carries on wordless teaching,
But the myriad creatures are worked upon by him; he does not disown them.
He rears them, but does not lay claim to them,
Controls them, but does not lean upon them,
Achieves his aim, but does not call attention to what he does;
And for the very reason that he does not call attention to what he does
He is not ejected from fruition of what he has done."
-  Translated by Arthur Waley, 1934, Chapter 2  


Concordance to the Tao Te Ching
 

"All men know the existence of beauty,
Beauty, cleft asunder, is ugliness.
All men know the existence of Love.
Love, cleft asunder, is hatred.
Therefore "possessions" and "Inner Life" interdepend in life.
Difficult and easy interdepend in completeness.
Long and short interdepend in form.
High and low interdepend in alternation.
Tone and voice interdepend in harmony.
Before and after interdepend in sequence.
That is why the self-controlled man
makes it his business to dwell in the Inner Life;
he teaches not by words, but by actions;
he brings all beings into action, he does not refuse them;
he gives them life, but does not possess them;
he acts, but does not look for reward;
he works out perfectness, but claims no credit.
The Master, indeed, rests not on rewards.
That is why he passes not away."
-  Translated by Isabella Mears, 1916, Chapter 2 



天下皆知美之為美, 斯惡已.
皆知善之為善, 斯不善已.
故有無相生.
難易相成.
長短相較.
高下相傾.
音聲相和.
前後相隨.
是以聖人處無為之事.
行不言之教.
萬物作焉而不辭.
生而不有.
為而不恃.
功成而弗居.
夫唯弗居.
是以不去.
-  Chinese characters, Chapter 2, Tao Te Ching


tian xia jie zhi mei zhi wei mei, si e yi.
jie zhi shan zhi wei shan, si bu shan yi.
gu you wu xiang sheng.
nan yi xiang cheng.
chang duan xiang xing.
gao xia xiang qing.
yin sheng xiang he.
qian hou xiang sui.
shi yi sheng ren chu wu wei zhi shi.
xing bu yan zhi jiao.
wan wu zuo er fu shi.
sheng er fu you.
wei er bu shi.
gong cheng er fu ju.
fu wei fu ju.
shi yi bu qu.
-  Pinyin transliteration, Chapter 2, Daodejing  

"When the people of the Earth all know beauty as beauty, there arises the recognition of ugliness.
When the people of the Earth all know the good as good, there arises the recognition of evil.
Therefore:
Being and non-being interdependent in growth;
Difficult and easy interdependent in completion;
Long and short interdependent in contrast;
High and low interdependent in position;
Tones and voice interdependent in harmony;
Front and behind interdependent in company.
Therefore the Sage:
Manages affairs without action;
Preaches the doctrine without words;
All things take their rise, but he does not turn away from them;
He gives them life, but does not take possession of them;
He acts, but does not appropriate;
Accomplishes, but claims no credit.
It is because he lays claim to no credit
That the credit cannot be taken away from him."
-  Translated by Lin Yutang, 1948, Chapter 2 

"The Beautiful being once recognized as such by the world, the Repulsive appears as its converse.
Goodness being once recognized as such, Evil appears in like manner.
Thus, existence and non-existence produce each other;
The difficult and the easy bring about each other;
The long and the short impart form to each other;
The high and low comply or change places with each other;
Sounds and voices harmonize with each other;
Priority and sequence alternate with each other.  
Wherefore the Sage pursues a policy of inaction, and teaches men in silence he conforms to the Course of Nature. 
He proceeds silently and spontaneously, and thus the people learn to govern themselves by his example without needing the interferences of legislation. 
He forms all things without shrinking from the labor; produces them without claiming the possession of virtue; acts without presuming on his ability.
He completes his achievements without taking any credit to himself.
It is only he who thus does not stand upon his merit; and therefore his merit does not depart from him."
-  Translated by Frederic H. Balfour, 1884, Chapter 2  

Chapter 2 of the Dao De Jing by Laozi: Text and Commentaries
 

Index of English Language Translators of the Tao Te Ching

Ripening Peaches: Taoist Studies and Practices
 
Chapter and Thematic Index to the Tao Te Ching

 

 

 
 

Open the Gate and Walk the Dog

"Let me arise and open the gate, to breathe
the wild warm air of the heath,
And to let in Love, and to let out Hate,
And anger at living and scorn of Fate,
To let in Life, and to let out Death."
-  Violet Fane 
 
"So will I build my altar in the fields,
And the blue sky my fretted dome shall be,
And the sweet fragrance that the wild flower yields
Shall be the incense I will yield to thee."
-  Samuel Taylor Coleridge

"Some keep the Sabbath going to Church,
I keep it staying at Home -
With a bobolink for a Chorister,
And an Orchard, for a Dome."
-  Emily Dickinson, No. 324, St. 1, 1862     

Earth: Quotes, Sayings, Poems
Spirituality: Quotes, Sayings, Poems
Winter Solstice, Yule, Saturnalia, Christmas
Tao Te Ching by Lao Tzu


Dogs

Karen and I have a dog we care for.  His name is Bruno.  He is a bull terrier mixed breed.  He looks like pictures of Shaffordshire Bull Terriers or American Pit Bull Terriers.  Mid-sized dog, 53 lbs, muscular and energetic outdoors on our five acres of land.  He behaves calmly, quietly, and politely while indoors in our home office.  He has fairly good manners for a 9 month old dog.   

Has a sheltered sleeping area on our back screened porch.  One door is open for the dog to go outdoors into the enclosed run and shrubbery and fenced area.  

Portland Trip

We enjoyed our trip up to Portland, Oregon.  We went from 11/23/2013 until 11/29/2013.  We visited with our daughter and son and their families.  We celebrated Thanksgiving together. 

 

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Cloud Hands Blog Milestone

As of today, there have been 303,000 page views of the Cloud Hands Blog.  

I have made 1,614 posts to this Cloud Hands Blog.  My first post to the Cloud Hands blog was made on October 26, 2005.   

There were 15,880 Pageviews of this blog last month, and 608 Pageviews yesterday.  There are now 91 persons that follow this blog. 

I have had some positive feedback and awards for the Cloud Hands Blog. 

My Cloud Hands Blog is primarily a online vehicle for referring people to my hundreds of webpages with specific, extensive, and focused content on subjects of interest to me, and updating my readers on the webpages I am currently creating.  

In 2013, I posted my research, compilations, index, concordance and notes about the Tao Te Ching.  

I have been creating webpages at the Spirit of Gardening website since 1999.  Over 27 million webpages were served to people all around the world from the Spirit of Gardening website from 1999-2013. 

Over 3,500 persons have written to me to tell me how these hundreds of webpages have provided them with enjoyment, inspiration, information, and insights; or, to ask me questions.   

I use Blogger for a number of reasons.  First, blogging provides a permanent record of one's written contributions with backup files.  Second, your posts can be indexed in a variety of ways.  Third, it provides a useful and flexible structure for linking to other related websites and blogs.  Fourth, people can subscribe to your posts via an email blog aggregator.  Fifth, your posts and content links are added automatically to the Google index.  Sixth, you can display photos, graphics, and UTube embeds in your blog.  Seventh, web publishers can use their blog to create a alternative front-end index to their other websites and webpages.  

Mike Garofalo has been creating webpages at Green Way Research since 1999. Each year over 1 million webpages are served up from the Cloud Hands website which includes Cloud Hands Taijiquan, Valley Spirit Qigong, Ripening Peaches: Taoist Studies and Practices, and One Old Druid's Final Journey. 

Cane Weapon Practices

The only martial arts weapon that I practice with is a cane.  I practice all the Taijiquan sword and broadsword forms that I know with a cane. 

Every time I take a walk I carry my cane with me.  Using various cane strikes and stretches while walking is an excellent way to exercise the upper torso.
I use an Instructor's Walking Cane, 40" (103 cm) long and 1" (2.54 cm) in diameter, from Cane Masters.  This cane weights 1lb, 2 oz (510 gm).  This beautiful martial arts combat cane is made of pure hickory heartwood, has multiple notches at three key gripping points, has a rounded hooked horn, and has a rubber covered tip.  I also own the same Instructor's Walking Cane made of oak - a gift from my children.  
 

Way of the Short Staff.  By Michael P. Garofalo, M.S.  A comprehensive guide to the practice of the short staff, cane, jo, walking stick, gun, zhang, whip staff, 13 Hands Staff, and related wood short staff weapons.  A detailed and annotated guide, bibliographies, lists of links, resources, instructional media, online videos, and lessons.   Includes use of the short staff and cane in martial arts, self-defense, walking and hiking.  Separate sections on Aikido Jo, Cane, Taijiquan cane and staff, Jodo, exercises with a short staff, selected quotations, techniques, selecting and purchasing a short staff, tips and suggestions, and a long section on the lore, legends, and magick of the short staff.  Includes "Shifu Miao Zhang Points the Way."  Published by Green Way Research, Valley Spirit Taijiquan, Red Bluff, California.  Updated on a regular basis since October, 2008.  Filesize: 265Kb.  Related to Mike's popular webpage on the Staff.

"The correct use of the bo (sai, tonfa, kama, naginata, sword) can produce a stimulating and practical means of "extension" training. It offers a means of martial arts training and discipline. Weapons training teaches the meaning of control, timing, distance, and flexibility as one unit. The practitioner is required to possess speed, coordination, strength, and endurance in utilizing the respective weapons."
-  History of the Bo Staff

 

"The jo can be used to strike like a sword, sweep like a naginata, thrust like a spear (yari). Its two ends can be used, unlike the single point of a sword, and its ma-ai (fighting distance) can be varied according to the hand grip you take. Because of its speed and changeable ma-ai, it is a formidable weapon."
-  Muso Shindo-Ryu Jodo   

"In Chinese shamanism, a staff represents the power of the universe. With a staff, a shaman had the power to pass on the universal knowledge to others. Later, when teachers took over part of the shaman's job, they always taught with a small staff in their hands like a shaman."
- Master Zhongxian Wu, Vital Breath of the Dao, p. 106

 

Zen Master Hakuin (1686-1768) painted a Dragon Staff with a horsehair whisk attached.  He gave the above painting to a lay student who passed the Zen koan, "What is the sound of one hand clapping."

Tao Te Ching by Lao Tzu, Chapter 3

Daodejing, Laozi
Chapter 3


"Not exalting the worthy keeps the people from emulation.
Not valuing rare things keeps them from theft.
Not showing what is desirable keeps their hearts from confusion.
Therefore the sage rules:
By emptying their hearts,
Filling their stomachs,
Weakening their ambitions
And strengthening their bones.
He always keeps them from knowing what is evil and desiring what is good; thus he gives the crafty ones no chance to act.
He governs by non-action; consequently there is nothing ungoverned."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 3  


"The holy man abides by non-assertion in his affairs and conveys by silence his instruction.
When the ten thousand things arise, verily, he refuses them not.
He quickens but owns not.
He acts but claims not.
Merit he accomplishes, but he does not dwell on it.
Since he does not dwell on it
It will never leave him.”
-  Translated by Paul Carus and D.T. Suzuki, 1913, Chapter 3


"Not making any special case of cleverness, of ability, will have the result that people will no longer push themselves.
Not to prize rare objects will have the result that no one will continue to steal.
To show nothing as alluring will have the effect of putting the people's hearts at rest.
Therefore the politics of Sages consists in emptying the minds of men and filling their stomachs, in weakening their initiative and strengthening their bones.
Their constant care is to hold the people in ignorance and apathy.
They make things such that clever people dare not to act, for there is nothing that cannot be sorted out through the practice of non-action."
-  Translated by Derek Bryce, 1999, Chapter 3 


"If you overly esteem talented individuals,
people will become overly competitive.
If you overvalue possessions,
people will begin to steal.

Do not display your treasures
or people will become envious.

The Master leads by
emptying people's minds,
filling their bellies,
weakening their ambitions,
and making them become strong.
Preferring simplicity and freedom from desires,
avoiding the pitfalls of knowledge and wrong action.

For those who practice not-doing,
everything will fall into place."
-  Translated by John H. McDonald, 1996, Chapter 3 



不尚賢, 使民不爭; 不貴難得之貨, 使民不為盜.
不見可欲, 使心不亂.
是以聖人之治.
虛其心.
實其腹.
弱其志.
強其骨.
常使民無知無欲.
使夫知者不敢為也.
為無為.
則無不治. -  Chinese characters, Tao Te Ching, Chapter 3  



pu shang hsien, shih min pu chêng; pu kuei nan tê chih huo, shih min pu wei tao.
pu chien k'o yü, shih min hsin pu luan.
shih yi shêng jên chih chih. 
hsü ch'i hsin.
shih ch'i fu.
jo ch'i chih.
ch'iang ch'i ku.
ch'ang shih min wu chih wu yü. 
shih fu chih chê pu kan wei yeh. 
wei wu wei.
tsê wu pu chih.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 3  



"Do not glorify the elite, and people will not compete.
Do not treasure rare things, and people will not steal them.
Do not let people see things that induce desire, and people will not commit crimes.
Thus,
the sage will make people know less, but feed them well;
make them less ambitious, but physically strong;
make people less knowledgeable and have less desire.
This way, even knowledgeable people would not dare to have ambition.
Do not coerce people, and then they are not difficult to rule."
-  Translated by Thomas Z. Zhang, Chapter 3 



"Not exalting ability ensures that the people do not strive.
Not prizing goods that are difficult to obtain ensures that the people do not become robbers.
Not showing them what they might desire ensures that the people do not feel disturbed in their hearts.
Therefore the Saint, in the exercise of government, empties their hearts and fills their bellies, weakens their wills and strengthens their bones, thus constantly ensuring that the people are without knowledge and without desires and that those who have knowledge dare not act. He practices Non-action and consequently there is nothing that is not well governed."
-  Translated by Jan J. L. Duyvendak, 1954, Chapter 3 



"No ensalzar los talentos
para que el pueblo no compita.
No estimar lo que es difícil de adquirir
para que el pueblo no se haga ladrón.
No mostrar lo codiciable
para que su corazón no se ofusque.
El sabio gobierna de modo que
vacía el corazón de deseos,
llena el vientre de alimentos,
debilita la ambición,
y fortalece hasta los huesos.
Así evita que el pueblo tenga codicia
y ambiciones,
para que los oportunistas
no busquen aventajarse de los otros.
Quien practica la no-acción,
todo lo gobierna."-  Translation from Wikisource, 2013, Capítulo 3

"Not promoting the wise and worthy brings it about that the people are not contentious.
Not prizing goods hard to come by brings it about that the people do not become thieves
Not paying attention to the desirable brings it about that the people's minds do not become disordered.
And so, the government of the Wise Person: Empty their minds, fill their bellies weaken their ambitions, strengthen their bones.
Always bring it about that the people are without knowledge and without desires. Bring it about that the clever ones do not presume to set about doing.
Do Not Doing and nothing will be left un-governed."
-  Translated by Michael LaFargue, 1992, Chapter 3

"If those who are excellent find no preferment,
The people will cease to contend for promotion.
If goods that are hard to obtain are not favored,
The people will cease to turn robbers or bandits.
If things much desired are kept under cover,
Disturbance will cease in the minds of the people.
The Wise Man's policy, accordingly,
Will be to empty people's hearts and minds,
To fill their bellies, weaken their ambition,
Give them sturdy frames and always so,
To keep them uniformed, without desire,
And knowing ones not venturing to act.
Be still while you work
And keep full control
Over all."
-  Translated by Raymond Blakney, 1955, Chapter 3  

A typical webpage created by Mike Garofalo for each one of the 81 Chapters of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes 20 different English translations or interpolations for that Chapter, 3 Spanish translations for that Chapter, the Chinese characters for that Chapter, and the Wade-Giles and Hanyu Pinyin Romanization of the Mandarin Chinese words for that Chapter.  Each webpage for one of the 81 Chapters of the Tao Te Ching includes extensiveindexing by key words and terms in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, and other resources for that Chapter.   


Chapter 3, 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