Life Depends on Me

 "This is a great powerful statement from some spiritually achieved ones: 'My life depends on me, not on Heaven.'
     Excessively religious people may think those people had no God, but I don't see it that way.  I think that these were spiritually self-responsible people who did not rely on external authority to make themselves behave correctly.  The did not relinquish authority over their lives to other people and external circumstances, trading in Heaven's support to become dependent on others.  They did what was right and depended upon their own attainment and achievement to see them through life.
     This kind of achievement is called spiritual independence, and it is above the realm of ordinary religious followers.  I regard it as highly respected elucidation of the Way."
 -  Hua-Ching Ni, The Light of All Stars Illuminates the Way, 1994, p.26

"The gods help those that help themselves."
-  Aesop's Fables, Ancient Greece

The Good Life

Self-Reliance and Independence

Lifestyle Advice from Wise Persons

Religion

Spirituality 

Dao De Jing by Laozi, Chapter 6

Tao Te Ching by Lao Tzu
Chapter 6

"The Spirit of the perennial spring is said to be immortal, she is called the Mysterious One.
The Mysterious One is typical of the source of heaven and earth.
It is continually and endlessly issuing and without effort."
-  Translated by Dwight Goddard and Henri Borel, 1919, Chapter 6  

"The Spirit of the Depths is immortal; it is called the Azure Heaven and the Mother Earth.
The passage through which these Two Influences emerge and enter is called the root of the visible creation.
They are ceaseless in action as though permanent, and may be drawn upon without ever being exhausted."
-  Translated by Frederic H. Balfour, 1884, Chapter 6  

"The valley spirit is deathless:
the unborn womb,
the door,
the root of heaven and earth,
the Source,
subtly everlasting
beyond existence and nonexistence.
Constantly we draw on it;
it graces us by being inexhaustible."
-  Translated by Robert Meikyo Rosenbaum, 2013, Chapter 6 

Concordance to the Tao Te Ching 

Gushen, Valley Spirit, Chapter 6 

"The heart of Tao is immortal
the mysterious fertile mother of us all.
of heaven and earth,
of every thing
and not-thing.
Invisible yet ever-present,
You can use it forever without using it up."
-  Translated by Brian Walker, Chapter 6  

"The valley spirit dies not, aye the same;
The female mystery thus do we name.
Its gate, from which at first they issued forth,
Is called the root from which grew heaven and earth.
Long and unbroken does its power remain,
Used gently, and without the touch of pain."
-  Translated by James Legge, 1891, Chapter 6   

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


Chapter 6 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

Winter Garden Preparations

We have removed all the summertime vegetable plants from our 'Sunny Garden.'  This garden is in full sunlight all during the day, and is not shaded by any trees or shrubs.

After removing the spent summertime plants, weeding, and raking; we then rototill this garden with our small Mantis rototiller.  Then we apply composted steer manure and our compost to this garden.  Then we rototill again.  Most of the garden then just "rests" during the winter months. 

November: Quotes, Poems, Sayings

Spirit of Gardening

In the middle portion of our "Sunny Garden," we have been planting our winter vegetable crop: onions, garlic, kale, red and green cabbage, radishes, swiss chard, beets, lettuce, celery, carduni, etc.

The cooler winter temperatures and rainfall make tending and harvesting a winter garden in our Northern California area quite easy.

We have more work to do on the south portion of the garden: weeding, composting, roto-tilling, and otherwise improving the soil. We use straw for mulching. 

Ten Worthy Goals

"1.  Mellowness of mind
2.  A healthy, balanced life
3.  An unobstructed, undefeated spirit
4.  Loving people and rendering service
5.  Unifying the body and mind
6.  The rich emotion of enjoying simple relationships and things
7.  Frequent self-examination of one's personal and public life
8.  Avoidance of obsession or extravagance
9.  Humility
10.  Constantly collecting the floating emotions that take you out of your center"
-  Hua-Ching Ni, The Gentle Path of Spiritual Progress, 1990, p. 108 

I use two books by the noted Taoist Master Hua-Ching Ni with translations and commentary about the Tao Te Ching, and find them very useful.  

My Tao Te Ching Concordance has been useful to many people. 

Lifestyle Advice from Wise Persons

The Good Life 

Chapter Index to the Tao Te Ching

 

Eight Section Brocade Qigong

I frequently teach the Chinese Eight Section Brocade Chi Kung exercise and fitness routine in my Taijiquan class and my Yoga class.  Naturally, I include many comments about Shaolin and Daoist fitness and healthy living concepts. 

This Eight Treasures exercise and fitness routine has a varied and long history with ancient roots back to the Animal Frolics Dao-yin exercises of 300 CE.  Some of the Eight Treasures exercises involve toughening, courage, and fighting and were used in military exercise and conditioning drills.  Many versions of the Ba Duan Jin include 12 exercises or more.  
 
Back in 2002, I created the webpage titled:  The Eight Section Brocade Chi Kung.  
  

The Ba Duan Jin Qigong form includes eight basic exercises to help you keep limber, become stronger, improve your balance, and increase your stamina.  There are opportunities for squatting movements and postures to strengthen the legs.  

The entire Eight Beautiful Tapestries Chi Kung form is normally done while standing, although there are some versions done in a seated posture for meditative purposes or for frail persons. 

There are numerous versions of this popular Chi Kung form.  There are many good books, instructional DVDs, and UTube videos to choose from on this topic.  My webpage includes a long bibliography on the Eight Section Brocade Chi Kung with citations for resources, links, videos, books, and instructional DVDs on the subject.  

I make a number of comments about each of the eight movements, including comments about the movement variations, physical training targets, muscles worked, attitude, internal alchemy (Neidan), benefits, options, comparisons with yoga asanas, and breathing patterns.  

I offer my own version with fairly detailed comments on each of the eight movements.  Here is my one page class handout for the Eight Section Brocade Chi Kung class. 

Tom Bisio's Books

Lately, I have been studying the following three fine books by Tom Bisio.  I highly recommend these books for students of Qigong and Neidan:

A Tooth from the Tiger's Mouth: How to Treat Your Injuries with Powerful Healing Secrets of the Great Chinese Warrior   By Tom Bisio.  New York, Fireside Books, Touchstone, 2004.  384 pages.  ISBN: 978-0743245517.  VSCL. 

Decoding the Dao: Nine Lessons in Daoist Meditation: A Complete and Comprehensive Guide to Daoist Meditation  By Tom Bisio.  Denver, Colorado, Outskirts Press, 2013.  446 pages.  ISBN: 978-1478703945.  VSCL.  
 

Ba Gua Circle Walking Nei Gong: The Meridian Opening Palms of Ba Gua Zhang.  By Tom Bisio.  Denver, Colorado, Outskirts Press, 2012.  Bibliography, 249 pages.  ISBN: 978-1432796891.  VSCL.  

 

Taijiquan Sword

"The same principles of the basic t'ai chi ch'uan form are used with both the tao and chien: natural breathing, body upright, keeping the movements integrated, coordinated, and flowing smoothly, etc. The difference is in the focus. For the tao, the broadsword, the focus is on the blade. For the chien, the narrow, double-edged sword, the focus is on the tip. The chien is considered the higher art form, and is more difficult to learn. The tao is basically a chopping and slicing weapon; little skill is needed for that It was generally the weapon of the common soldier. The chien was used by the more scholarly and aristocratic Chinese. ... Sword tai chi is a very rewarding experience at any level. It’s movements, done correctly, develop one’s awareness, timing, grace, and continued good health"
- Dorothy A. Odsen, Tai Chi Chien

The Taijiquan broadsword (Tao, Dao) or sword (Jian, Chien) forms are frequently taught to intermediate level Taijiquan students. Each Taijiquan style (Yang, Sun, Wu, Chen, etc.) has their own sword movement forms.

"To practice the Tai Chi Sword correctly, the first thing a practitioner must be able to do is to have a flexible body and wrist so that the sword and the body will coordinate and move in unity. The second thing is that the intent should direct each movement so that all the movements have applications, speed and accuracy. The third thing is to have spirit and natural breathing in each movement. In usage, it also emphasizes the concepts of sticking and adhering, running and following. In summary, in order to practice the Tai Chi Sword correctly, a practitioner must execute all the movements in an even, soft, continuous and smooth manner. All the movements are initiated by the waist, controlled by the wrist, with the upper and lower parts of the body coordinated so that when one part of the body moves, all parts follow. When one part stops, all stop. Therefore, all the movements are very light, speedy, flexible, nimble and stable. People often describe these kinds of motions as
like a "swimming dragon and flying phoenix."
- Vincent Chu, Gin Soon Tai Chi Chuan Federation Tai Chi Sword Practice

Tai Chi Double Edged Sword (Jian): Bibliography, Links, Resources, Quotations, Instructions

Tai Chi Saber/Broadsword (Dao): Bibliography, Links, Resources, Quotations

32 Standard Sword Form: Bibliography, Links, List of Movements

Let's Go For a Walk

"Hiroshi Nose, M.D., Ph.D, a professor of sports medical sciences at Sinshu University Graduate School of Medicine in Japan, who has enrolled thousands of older Japanese citizens in an innovative, five-month-long program of brisk, interval-style walking (three minutes of fast walking followed by three minutes of slower walking, repeated 10 times).  The results have been striking.  Dr. Nose reported that "Physical fitness ― maximal aerobic power and thigh muscle strength ― increased by about 20 percent, which is sure to make you feel about 10 years younger than before training.  The walker's symptoms of lifestyle related diseases (hypertension, hyperglycemia and obesity) decreased by about 20 percent, while their depression scores dropped by half." 
-  Reported by Gretchen Reynolds, New York Times Magazine, "What's the Single Best Exercise?", 2011

"Many of the Anglican meditation manuals used by Druids in the early years of the Revival gave special instructions for meditating while walking in a garden or some other quiet area.  To meditate while walking, choose a route over level ground where you won't have to bend, climb stairs, duck around trees, or do anything else that will interrupt your thoughts.  A paved or gravel path in a garden is ideal.   It should lead in a circle, so that you can keep walking as long as necessary.  Walk slowly and smoothly, taking relatively small steps at a steady rhythm.  As with the seated posture, you spine should be straight without being stiff, the crown of your head level, and your eyes lowered.  Let your arms move easily and naturally at your sides." 
-   John Michael Greer, The Druidry Handbook: Spiritual Practice Rooted in the Living Earth

"It is no use walking anywhere to preach unless our walking is our preaching."
-  St. Francis of Assisi 

Walking Quotations 

Walking Quotations 1

Walking Quotations 2

Walking Quotations 3

Walking Quotations 4

Walking Quotations 5

Walking Quotations 6

Walking Quotations 7

Walking Quotations 8 

Tao Te Ching by Lao Tzu, Chapter 7

Dao De Jing by Laozi
Chapter 7

"Heaven lasts long, and Earth abides.
What is the secret of their durability?
Is it not because they do not live for themselves
That they can live so long?
Therefore, the Sage wants to remain behind,
But finds himself at the head of others;
Reckons himself out,
But finds himself safe and secure.
Is it not because he is selfless
That his Self is realized?"
-  Translated by John C. H. Wu, Chapter 7

"Heaven is eternal, earth is lasting.
The reason why heaven and earth are eternal and lasting is because they do not live for themselves,
That is the reason they will ever endure. 
Therefore the wise man will keep his personality out of sight and because of so doing he will become notable.
He subordinates his personality and therefore it is preserved.
Is it not because he is disinterested, that his own interests are conserved?"
-  Translated by Dwight Goddard and Henri Borel, 1919, Chapter 7  

"Both Heaven and Earth endure a long time.
The cause of their endurance is their indifference to long life.
This is why the subsist.
Thus the wise man, indifferent to himself, is the greatest among men, and taking no care for himself, he is nevertheless preserved.
By being the most unselfish he is the most secure of all."
-  Translated by Walter Gorn Old, 1904, Chapter 7  

"Heaven is long-enduring and earth continues long.
The reason why heaven and earth are able to endure and continue thus long is
Because they do not live of, or for, themselves.
This is how they are able to continue and endure.
Therefore the sage puts his own person last, and yet it is found in the foremost place;
He treats his person as if it were foreign to him, and yet that person is preserved.
Is it not because he has no personal and private ends, that therefore such ends are realized?"
-  Translated by James Legge, 1891, Chapter 7   

"Heaven and earth are long lasting (chiu).
The reason why heaven and earth are long lasting:
Because they do not live for self (pu tzu sheng).
Therefore they last long.
Thus the sage puts his body (shen) behind,
Yet his body is in front.
He regards his body as external,
Yet his body remains in existence (ts'un).
Is it not because he is selfless (wu szu),
That he can fulfill himself (ch'eng ch'i szu)."
-  Translated by Ellen Marie Chen, 2000, Chapter 7

"Heaven and Earth can endure long.
If Heaven and Earth endure long,
It is because they do not live for self,
Therefore they can long endure.
That is why the self-controlled man puts himself last,
Yet he is found in the foremost place.
He regards his body as outside of himself,
Yet his body is preserved.
Is it not that his chief interest is in the Inner Life?
Therefore he can perfect his chief interest."
-  Translated by Isabella Mears, 1916, Chapter 6

"Nature continues long. 
What is the reason that Nature continues long? 
Because it produces nothing for itself it is able to constantly produce.
It is for this reason that the Holy Man puts himself in the background; yet he comes to the front. 
He is indifferent to himself; yet he is preserved.
Is it not because he has no interests of his own that he is able to secure his interests?"
-  Translated by C. Spurgeon Medhurst, 1905, Chapter 7  

Chapter 7 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

   

Morning Practices: Walking, Taijiquan and Ding Shi

It looks like a beautiful morning for walking outdoors and practicing Taijiquan forms and reenacting the Taijiquan principles.  Also, I will walk around my 5 acre parcel of property with my dog, Bruno, and we will practice "heeling."  My bodybuilding workout before noon at the TFFC gym will focus on weightlifting exercises for my legs.  It is very nice to be semi-retired and have more time for my hobbies, reading, writing, interests, and playing.    

I've been practicing doing movements numbered 1-11 of the Chen Taijiquan Broadsword 23 movement form.

Today, I will focus on Movement 11, Three Rings Around the Sun, or in the Chinese transliterations: Ti Tao San Huan, Ri Tao San Huan, Jir To San Wan. 

I also play with practicing the eight Ding Shi palm postures while walking in a circle, which is a Neidan body-mind Taoist practice described by Master Tom Bisio.  

Ba Gua Circle Walking Nei Gong: The Meridian Opening Palms of Ba Gua ZhangBy Tom Bisio.  Denver, Colorado, Outskirts Press, 2012.  Bibliography, 249 pages.  ISBN: 978-1432796891.  VSCL. 

Baguazhang (Pa Kua Chang), Eight Trigrams Circle Walking Exercises

Study Tai Chi Chuan and Chi Kung with Mike Garofalo  


In the photograph below, taken back in 2007, I am walking in a circle around a green pole.  My posture is supposedly the "Moon Embracing Palm," but my hands (palms) should be lower - more at shoulder height rather than above my head.  (In 2011, this area was converted into our "Sunny Garden," and the green pole removed.)  

Morning Walks

Looking east on Kilkenny Lane near Red Bluff, California.  I walk 3.6 miles on this cul de sac lane, four days each week, in the morning.  Occasionally, a car might use this country lane, and I move to the side of the road.  It is a very safe, peaceful, and quiet place. 


"Putting facts by the thousands,
into the world, the toes take off
with an appealing squeak which the thumping heel
follows confidentially, the way men greet men.
Sometimes walking is just such elated
pumping."
-   Lyn Hejinian, Determination


"Every day, in the morning or evening, or both, take a walk in a safe and peaceful environment for less than an hour.  The can be a great fountain of youth.  Choose a place to walk that has no kind of disturbance.   Walking done in a work environment and when your mind is busy is different; it is not as nutritious as the walking you do for yourself in the morning or evening in a quiet, peaceful, and safe place."
-  Master Hua-Ching Ni, Entering the Tao, 1997, p. 135

 

Looking to the northeast on Kilkenny Lane.  Mt. Lassen (10,000 feet) in the distance is capped with a little snow.  These photos were taken in the Autumn.   

"Walking is the natural recreation for a man who desires not absolutely to suppress his intellect but to turn it out to play for a season." 
-  Leslie Stephen  

`

Looking west on Kilkenny Lane.  The red leafed autumn colors are from Raywood Ash trees. The Yolly Bolly mountain range (7,000 feet) is to the west of the North Sacramento Valley.  

"The interior solitude, along with the steady rhythm of walking mile after mile, served as a catalyst for deeper awareness.  The solitude I found and savored on the Camino had an amazing effect on me.  The busyness of my life slowly settled down as the miles went on.  For a good portion of my life I had longed for a fuller experience of contemplation, that peaceful prayer of the heart in which one is able to look intently and see each piece of life as sacred.  Ten days into the journey, totally unforeseen, the grace of seeing the world with startling lucidity came to me.  My eyes took in everything with wonder.  The experience was like looking through the lens of an inner camera – my heart was the photographer.  Colors and shapes took on nuances and depths never before noticed.  Each piece of beauty appeared to be framed: weeds along roadsides, hillsides of harvested fields with yellow and green stripes, layers of mountains with lines of thick mist stretching along their middle section, clumps of ripe grapes on healthy green vines, red berries on bushes, roses and vegetable gardens.  Everything revealed itself as something marvelous to behold.  Each was a work of art.  I noticed more and more details of light and shadow, lines and edges, shapes, softness, and texture.  I easily observed missed details on the path before me – skinny worms, worn pebbles, tiny flowers of various colors and shapes, black beetles, snails, and fat, grey slugs.  I became aware of the texture of everything under my feet – stones, slate, gravel, cement, dirt, sand, grass.  I responded with wonder and amazement.  Like the poet Tagore, I felt that everything “harsh and dissonant in my life” was melting into “one sweet harmony”."
-  Joyce Rupp  

Study Tai Chi Chuan and Chi Kung with Mike Garofalo

The Ways of Walking: Quotations, Facts, Methods, Spirituality, Meditative

• Ways of Walking
• Walking Meditation
• Walking Quotations
• Walking Bibliography
• Circle Walking: Bagua
• Walking the Labyrinth
• Garden Walking
• Walking Qigong
• Walking Staff  

Wild Goose Chi Kung

 

Dayan (Wild Goose) Qigong Exercises

Bibliography, Links, Quotes, Notes, List of Movements
Research by Mike Garofalo

The Wild Goose Qigong form is one long continuous sequence of movements, much like a Taiji form.  There are many aspects of the Wild Goose Qigong system as presented by Dr. Bingkun Hu of San Francisco.  

"Wild Goose Qigong claims that “there are no intentional movements without awareness. Wild Goose Qigong advocates “wu-wei” (or “doing nothing”) and “tuo-yi” (“reduce one’s awareness to the minimum”). A good example is Wild Goose-1 (the first 64 Movements). We often tell our beginning learners that the movements in this set of qigong are supposed to describe the daily activities of a wild goose. There are three parts to this qigong.  Part One is “The Goose Wakes Up”. It stretches itself, it brushes up its wings and shakes them. It plays innocently.  A made-up story is even included: “Then the goose looks at the moon, which is reflected in the water and tries to scoop it up."  Part Two is “The Flying Goose”.  Flapping its wings, the care-free wild goose skims over a smooth lake.  It looks at the water and dips down to drink the water.  Then the goose is playing with he “qi”.  It tries to grasp the qi.  It holds and rotates the qi-ball.  It pushes out the dirty qi, and tries to receive the fresh qi from its lower back.  In Part Three, the goose is first flying up into the sky. Now it is flying over the water.  Then it is looking for some food.  After that, it is looking for its nest. At last, the goose goes to sleep.  When beginning, learners are encouraged to be pre-occupied with the daily activity of an innocent wild goose, when they are imagining that they are “flapping their wings” beside shimmering lake under a full moon, their heart beat will be naturally slow down, and their mind will gradually be quieting down too. At the same time, they will be more responsive to the instructor’s words on how to relax themselves through the shifting of body weight. Wild Goose Qigong is a medical qigong. We practice it because of its health benefits. When we have better qi flow, our blood circulation will improve. We will have more oxygen supply to our brain. Our mind will be more alert. We will get stronger, and we will have more physical strength, etc.."
-   Bingkun Hu, Ph.D., A Safe and Delightful Approach to Good Health   

"In Ancient Egypt as well as in Ancient China the goose was considered a messenger between Heaven and Earth. In China geese are still a symbol of marriage, because of their lifelong pair-bond. In the Roman empire, the goose was the sacred animal of Juno, a goddess of light, marriage and childbirth, who was later considered adviser and protectress of the Roman people. A story tells of how geese saved the Romans with their warning cries when the Gauls attacked the citadel of the Capitol. The Celts associated the goose with war, possibly because of its watchful nature and aggressive temperament. Warrior gods were sometimes depicted with geese as companions. Remains of geese have been found in warrior's graves. The Britons kept geese, but did not eat them. They were, however, sometimes used as sacrificial offerings. The goose, with its steady, powerful flight and migratory habits, can be associated with travelling, undertaking a journey to a new destination. This journey can be difficult and may take long. The goose can help people find the perseverance needed to go on with their quests. In earlier times, shamans were aided by spirit geese on their journeys to other worlds."
- Geese - The Animal Files

Sensitive Awareness

"Simply speaking, drushti is sensitive awareness to that which you are doing. This has two aspects that are vital to every aspect of our practice. First it means bringing your mind to bear exactly on what you are doing. Not doing one thing while thinking another. This actually means learning not even to be thinking about what you are doing. Rather, just be doing it, feeling it. In the beginning we must think before we act. Then we act. Then think again. But we must learn to separate these two processes so that we can act with precision and clarity, without the distraction of thought. Eventually we will learn to trust the intelligence of the body and will be able to dispense with the thinking process more and more. Then our practice becomes meditation in action."

"The second aspect is to feel the effect of what we are doing. Not only at the point of the action itself, but throughout the whole structure of the body and the quality of the mind. We must feel its impact on the functioning of the body, breath and mind. We use this feedback to go deeper into the poses by making adjustments according to the four secondary techniques of asana, vinyasa, bandha and pranayama. Then through the dynamic created between our intention and our actions, a meditative awareness emerges."

- Godfrey Devereux, Dynamic Yoga, 1998, p. 24

A Momentary Retreat

"Everything about Tai Chi is relaxed, deliberate and focused in the moment. The simple truth is, when you engage in Tai Chi you're temporarily disconnecting your awareness from your present life situations - be it family, work, friends etc. Think of it as a momentary retreat from life to regroup your energies. If properly learned and practiced, the resulting benefits of bringing your life energy into a balanced, harmonized and integrated state can serve to increase your vitality, reduce stress, better control your emotions, modify your habits and much, and much more!"
- Si Gung Tiru Sadasivam, Tai Chi Chuan

When moving in Taijiquan forms, remain open, alert, untensed, free, and fluid. This state of being is called Sung.

Dao De Jing by Laozi, Chapter 8

Tao Te Ching by Lao Tzu
Chapter 8

"True goodness is like water, in that it benefits everything and harms nothing.
Like water it ever seeks the lowest place, the place that all others avoid.
It is closely kin to the Dao.  
For a dwelling it chooses the quiet meadow; for a heart the circling eddy.
In generosity it is kind,
In speech it is sincere,
In authority it is order,
In affairs it is ability,
In movement it is rhythm.
In as much as it is always peaceable it is never rebuked."
-  Translated by Dwight Goddard and Henri Borel, 1919, Chapter 8 

"The greatest virtue is like water; it is good to all things.
It attains the most inaccessible places without strife.
Therefore it is like Tao.
It has the virtue of adapting itself to its place.
It is virtuous like the heart by being deep.
It is virtuous like speech be being faithful.
It is virtuous like government in regulating.
It is virtuous like a servant in its ability.
It is virtuous like action by being in season.
And because it does not strive it has no enemies."
-  Translated by Walter Gorn Old, 1904, Chapter 8   


"The highest excellence is like that of water.
The excellence of water appears in its benefiting all things, and in its occupying,
Without striving to the contrary, the low place which all men dislike.
Hence its way is near to that of the Tao.
The excellence of a residence is in the suitability of the place;
That of the mind is in abysmal stillness;
That of associations is in their being with the virtuous;
That of government is in its securing good order;
That of the conduct of affairs is in its ability; and,
That of the initiation of any movement is in its timeliness.
And when one with the highest excellence does not wrangle about his low position,
No one finds fault with him."
-  Translated by James Legge, 1891, Chapter 8  

"The best are like water
bringing help to all
without competing
choosing what others avoid
hence approaching the Tao
dwelling with earth  
thinking with depth 
helping with kindness
speaking with truth 
governing with peace 
working with skill
moving with time 
and because they don't compete
they aren't maligned."
-  Translated by Bill (Red Pine) Porter, 1996, Chapter 8  

"One of universal nature is like water;
He benefits all things
But does not contend with them. 
He unprotestingly takes the lowest position;
Thus, he is close to the universal truth.
One of universal virtue chooses to live
In a suitable environment. 
He attunes his mind to become profound. 
He deals with others with kindness. 
In his speech, he is sincere.
His rule brings about order. 
His work is efficient. 
His actions are opportune. 
One of deep virtue does not contend with people:
Thus, he is above reproach."
-  Translated by Hua-Ching Ni, 1979, Chapter 8   

Chapter 8 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
 
Concordance and Thematic Index to the Tao Te Ching