My health has been in some decline for the last ten months.
For the last decade, my 1st degree AV Node heart block has been worsening. Recent symptoms in the last ten months have included: shortness of breath with mild exertion, lightheaded experiences, weakness, slow heartbeat episodes (Bradycardia), skipped heartbeats, fatigue, occasional dizziness, chest pains, feeling uncomfortable and very anxious at times, etc. I have worn an exterior heart monitor for a few months last year, and now have an electronic heart monitor chip implanted in my chest.
Two weeks ago my new cardiologist from Peace Health Hospital in Vancouver reviewed my case. A few days later, technicians brought up all the data results from my implanted heart monitor. The results were very bad. My heartbeat was falling at times to 40, 30, and even 20 heartbeats per minute.
Last week, I met with the electro-cardiologist physician and associated team. Four doctors, including my cardiologist of the last 15 years in Redding, CA, all recommend I have a Pacemaker implanted. Without the surgery to implant a Pacemaker, my death would come much sooner rather than later.
The 2 hour Pacemaker implant surgery is scheduled for Wednesday morning, June 7th, 2017. Dr. Yamac Gungor is the electro-cardiologist who will do the surgery.
Since I am now 71 years old, I must, like all other older people, deal with health setbacks as best I can. I have been told the surgery is typically uncomplicated, and the results typically are very positive for the patient. Hopefully, this will be the case for me.
My wife and I pay $550 per month for health insurance, not including the cost for medicines. Hopefully, we will not have a huge expense for this surgery.
Monday, June 05, 2017
Saturday, June 03, 2017
Sowing and Reaping the Ordinary
"This is the realm of true reality where you forget what is on your mind and stop looking. In a wild field, not choosing, picking up whatever comes to hand, the obvious meaning of Zen is clear in the hundred grasses. Indeed, the green bamboo, the clusters of yellow flowers, fences, walls, tiles, and pebble us the teaching of the inanimate; rivers, birds, trees, and groves expound suffering, emptiness, and selflessness. This is based on the one true reality, producing unconditional compassion, manifesting uncontrived, supremely wondrous power in the great jewel light of nirvana.
An ancient master said, "Meeting a companion on the Way, spending a life together, the whole task of study is done." Another master said, "If I pick up a single leaf and go into the city, I move the whole of the mountain." That is why one ancient adept was enlightened on hearing the sound of pebbles striking bamboo, while another was awakened on seeing peach trees in bloom. An ancient worthy, working in the fields in his youth , was breaking up clumps of earth when he saw a big clod, which he playfully smashed with a fierce blow; as it shattered, he was suddenly greatly enlightened. One Zen master attained enlightenment on seeing the flagpole of a teaching center from the other side of a river. Another spoke of the staff of the spirit. One adept illustrated Zen realization by planting a hoe in the ground; another master spoke of Zen in term of sowing the fields. All of these instances were bringing out this indestructible true being, allowing people to visit a greatly liberated true teacher without moving a step.
Carrying out the unspoken teaching, attaining unhindered eloquence, thus they forever studied all over from all things, embracing the all-inclusive universe, detaching from both abstract and concrete definitions of buddhahood, and transcendentally realizing universal, all pervasive Zen in the midst of all activities. Why necessarily consider holy places, teachers' abodes, or religious organizations and forms prerequisite to personal familiarity and attainment of realization?"
- Yuan-Wu, The House of Lin-Chi, "The Five Houses of Zen," translated by Thomas Cleary, Shambhala Press, 1997, p. 58.
"I did however used to think, you know, in the woods walking, and as a kid playing the the woods, that there was a kind of immanence there - that woods, a places of that order, had a sense, a kind of presence, that you could feel; that there was something peculiarly, physically present, a feeling of place almost conscious ... like God. It evoked that."
- Robert Creely, Robert Creely and the Genius of the American Common Place, p. 40
"The beauty of the trees,
the softness of the air,
the fragrance of the grass,
speaks to me.
The summit of the mountain,
the thunder of the sky,
speaks to me.
The faintness of the stars,
the trail of the sun,
the strength of fire,
and the life that never goes away,
they speak to me.
And my heart soars."
- Chief Dan George
Zen Poetry
Buddhism
Haiku Poetry
Gardening and Spirituality
An ancient master said, "Meeting a companion on the Way, spending a life together, the whole task of study is done." Another master said, "If I pick up a single leaf and go into the city, I move the whole of the mountain." That is why one ancient adept was enlightened on hearing the sound of pebbles striking bamboo, while another was awakened on seeing peach trees in bloom. An ancient worthy, working in the fields in his youth , was breaking up clumps of earth when he saw a big clod, which he playfully smashed with a fierce blow; as it shattered, he was suddenly greatly enlightened. One Zen master attained enlightenment on seeing the flagpole of a teaching center from the other side of a river. Another spoke of the staff of the spirit. One adept illustrated Zen realization by planting a hoe in the ground; another master spoke of Zen in term of sowing the fields. All of these instances were bringing out this indestructible true being, allowing people to visit a greatly liberated true teacher without moving a step.
Carrying out the unspoken teaching, attaining unhindered eloquence, thus they forever studied all over from all things, embracing the all-inclusive universe, detaching from both abstract and concrete definitions of buddhahood, and transcendentally realizing universal, all pervasive Zen in the midst of all activities. Why necessarily consider holy places, teachers' abodes, or religious organizations and forms prerequisite to personal familiarity and attainment of realization?"
- Yuan-Wu, The House of Lin-Chi, "The Five Houses of Zen," translated by Thomas Cleary, Shambhala Press, 1997, p. 58.
"I did however used to think, you know, in the woods walking, and as a kid playing the the woods, that there was a kind of immanence there - that woods, a places of that order, had a sense, a kind of presence, that you could feel; that there was something peculiarly, physically present, a feeling of place almost conscious ... like God. It evoked that."
- Robert Creely, Robert Creely and the Genius of the American Common Place, p. 40
"The beauty of the trees,
the softness of the air,
the fragrance of the grass,
speaks to me.
The summit of the mountain,
the thunder of the sky,
speaks to me.
The faintness of the stars,
the trail of the sun,
the strength of fire,
and the life that never goes away,
they speak to me.
And my heart soars."
- Chief Dan George
Zen Poetry
Buddhism
Haiku Poetry
Gardening and Spirituality
Friday, June 02, 2017
Dao De Jing, Chapter 78
Tao Te Ching by Lao Tzu
Chapter 78
Chapter 78
"Nothing in the world is weaker than water
but against the hard and the strong nothing excels it
for nothing can change it
the soft overcomes the hard
the weak overcomes the strong
this is something everyone knows but no one is able to practice
thus the sage declares who accepts a country's disgrace we call the lord of soil and grain
who accepts a country's misfortune we call king of all under Heaven
upright words sound upside down"
- Translated by Bill Porter (Red Pine), 1996, Chapter 78
for nothing can change it
the soft overcomes the hard
the weak overcomes the strong
this is something everyone knows but no one is able to practice
thus the sage declares who accepts a country's disgrace we call the lord of soil and grain
who accepts a country's misfortune we call king of all under Heaven
upright words sound upside down"
- Translated by Bill Porter (Red Pine), 1996, Chapter 78
"Heaven below (the sacred body) is not as soft and yielding as water, yet can take on the rigid and violent.
Without its (the sacred body's) ability to overcome the rigid and the violent, it is nothing.
It replaces violence with gentleness.
It overcomes violence.
Tenderly it overcomes the unyielding.
Without knowing this, no one in Heaven below can progress.
The sages speak of guarding the community:
Dishonor comes from making sacrifices to the gods.
Preserve the community, not its omens.
It is correct to speak of Heaven below as what connects Heaven,
Humanity and Earth.
The words of the person who sacrifices backfire."
- Translated by Barbara Tovey and Alan Sheets, 2002, Chapter 78
Without its (the sacred body's) ability to overcome the rigid and the violent, it is nothing.
It replaces violence with gentleness.
It overcomes violence.
Tenderly it overcomes the unyielding.
Without knowing this, no one in Heaven below can progress.
The sages speak of guarding the community:
Dishonor comes from making sacrifices to the gods.
Preserve the community, not its omens.
It is correct to speak of Heaven below as what connects Heaven,
Humanity and Earth.
The words of the person who sacrifices backfire."
- Translated by Barbara Tovey and Alan Sheets, 2002, Chapter 78
"In the world nothing is more fragile than water, and yet of all the agencies that attack hard substances nothing can surpass it.
Of all things there is nothing that can take the place of Tao.
By it the weak are conquerors of the strong, the pliable are conquerors of the rigid.
In the world every one knows this, but none practice it.
Therefore the wise man declares: he who is guilty of the country's sin may be the priest at the altar.
He who is to blame for the country's misfortunes, is often the Empire's Sovereign.
True words are often paradoxical."
- Translated by Dwight Goddard, 1919, Chapter 78
Of all things there is nothing that can take the place of Tao.
By it the weak are conquerors of the strong, the pliable are conquerors of the rigid.
In the world every one knows this, but none practice it.
Therefore the wise man declares: he who is guilty of the country's sin may be the priest at the altar.
He who is to blame for the country's misfortunes, is often the Empire's Sovereign.
True words are often paradoxical."
- Translated by Dwight Goddard, 1919, Chapter 78
"In the world nothing is supple and weak in relation to water
Yet of those things which attack the firm and unyielding
Nothing is able to do better
In what is absent, this easily happens.
Being supple conquers the unyielding
Being weak conquers the firm
In the world
No one is without knowing it
No one is able to practice it.
Appropriately it happens that sages say
He who accepts the disgrace of a nation
Is appropriately called lord of the grain shrine
He who accepts the misfortune of a nation
Is appropriately acting as the king of the world.
Correct words look like they turn back."
- Translated by David Lindauer, Chapter 78
Yet of those things which attack the firm and unyielding
Nothing is able to do better
In what is absent, this easily happens.
Being supple conquers the unyielding
Being weak conquers the firm
In the world
No one is without knowing it
No one is able to practice it.
Appropriately it happens that sages say
He who accepts the disgrace of a nation
Is appropriately called lord of the grain shrine
He who accepts the misfortune of a nation
Is appropriately acting as the king of the world.
Correct words look like they turn back."
- Translated by David Lindauer, Chapter 78
"remember
to be at your best
pattern yourself after water
nothing in all the world is softer or more powerful
nothing in all the world can substitute for it
nothing in all the world can stop it
to be at your best
pattern yourself after water
nothing in all the world is softer or more powerful
nothing in all the world can substitute for it
nothing in all the world can stop it
in their hearts
everyone easily knows that
the soft and the weak
will always overcome the hard and strong
but they find it difficult to live this way
everyone easily knows that
the soft and the weak
will always overcome the hard and strong
but they find it difficult to live this way
the secret is to
move the bodymind like water."
- Translated by John Bright-Fey, 2006, Chapter 78
move the bodymind like water."
- Translated by John Bright-Fey, 2006, Chapter 78
"Nothing in the world is Softer or Weaker than water.
But when it attacks what is hard and strong none of them can win out, because they have no way of affecting it.
Softness overcomes what is hard Weakness overcomes what is unyielding.
Everyone in the world understands it no one can practice it.
And so the Wise Person says: Taking on a state's dirt makes one lord of its earth altars taking on a state's misfortunes makes one King of the world.
Right words seem the opposite."
- Translated by Michael LaFargue, 1992, Chapter 78
But when it attacks what is hard and strong none of them can win out, because they have no way of affecting it.
Softness overcomes what is hard Weakness overcomes what is unyielding.
Everyone in the world understands it no one can practice it.
And so the Wise Person says: Taking on a state's dirt makes one lord of its earth altars taking on a state's misfortunes makes one King of the world.
Right words seem the opposite."
- Translated by Michael LaFargue, 1992, Chapter 78
"Water is soft and yielding, but
nothing can more effectively dissolve the hard and inflexible.
Weak defeats strong.
Soft defeats hard.
This is well–known, but not easy to put into practice.
Therefore, the Tao–Master says:
He who takes upon himself the dirt of the nation
becomes the master of its sacred soil;
he who takes upon himself the evils of the land
becomes a true king under Heaven.
Straight words seem crooked."
- Translated by George Cronk, 1999, Chapter 78
nothing can more effectively dissolve the hard and inflexible.
Weak defeats strong.
Soft defeats hard.
This is well–known, but not easy to put into practice.
Therefore, the Tao–Master says:
He who takes upon himself the dirt of the nation
becomes the master of its sacred soil;
he who takes upon himself the evils of the land
becomes a true king under Heaven.
Straight words seem crooked."
- Translated by George Cronk, 1999, Chapter 78
"Nothing is softer, more flexible, or more giving than
water
nothing can resist it
nothing can take it away
nothing can endure it
there is no way to hurt it.
The flexible overcomes what resists it,
the giving overcomes what takes it,
the soft overcomes the hard,
but who uses this knowledge?
Only the person who knows the earth
as intimately as the trees and grasses
can rule the earth,
only the person who accepts
the guilt and evil of humanity
can rule the universe.
Straight tongues seem forked.
Straight talk seems crooked."
- Translated by Tom Kunesh, Chapter 78
water
nothing can resist it
nothing can take it away
nothing can endure it
there is no way to hurt it.
The flexible overcomes what resists it,
the giving overcomes what takes it,
the soft overcomes the hard,
but who uses this knowledge?
Only the person who knows the earth
as intimately as the trees and grasses
can rule the earth,
only the person who accepts
the guilt and evil of humanity
can rule the universe.
Straight tongues seem forked.
Straight talk seems crooked."
- Translated by Tom Kunesh, Chapter 78
"There is nothing in the world
as soft and weak as water.
But to erode the hard and strong,
nothing can surpass it;
nothing can be a substitute.
The weak can overcome the strong;
the soft can overcome the hard.
There is no-one in the world who does not know this,
but there is no-one who can put it into practice.
Those who are enlightened say:
those who bear a nation's disgrace
will become lords of its shrines to earth and grain; *
those who bear a nation's misfortune
will become kings under heaven.
True words often seem a paradox."
- Translated by Tim Chilcott, 2005, Chapter 78
as soft and weak as water.
But to erode the hard and strong,
nothing can surpass it;
nothing can be a substitute.
The weak can overcome the strong;
the soft can overcome the hard.
There is no-one in the world who does not know this,
but there is no-one who can put it into practice.
Those who are enlightened say:
those who bear a nation's disgrace
will become lords of its shrines to earth and grain; *
those who bear a nation's misfortune
will become kings under heaven.
True words often seem a paradox."
- Translated by Tim Chilcott, 2005, Chapter 78
Chapter 79, Tao Te Ching by Lao Tzu. Compiled and indexed by Mike Garofalo.
Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu
English Language Daodejing Translators' Source Index
Spanish Language Daodejing Translators' Source Index
Ripening Peaches: Taoist Studies and Practices
Taoism: A Selected Reading List
A Solitary Daoist Neopagan's Final Journey
An Old Philosopher's Notebooks
How to Live a Good Life: Advice from Wise Persons
An Old Philosopher's Notebooks
How to Live a Good Life: Advice from Wise Persons
Thursday, June 01, 2017
Chi Kung: On Smiling and Doubting
In nearly all of the photographs of persons doing standing meditation their faces are impassive, close mouthed, neutral, glum, even mean looking. Do you ever see any pictures of persons doing Zhan Zhuang with a nice smile on their face? Don't the majority look rather stern, stiff, and aloof? Is the coolness, toughness, frowning, and closed eyes of these faux standing posts a defiant reaction to the many other people who look at them and smile or laugh at them? Is the gruff expression a bodily mudra to affirm the Buddhist claim about the inherent unhappiness and suffering of human existence? Is the Yiquan toughness required to endure this demanding standing physical exercise the source of this hard, 'don't mess with me' facial expression? C'mon Man! Why all the serious, sad, and stern looks?
Also, most persons doing hours and hours of seated zazen mostly look, to me, just tired, frustrated, aching, and pissed off about their inner insights.
Also, most persons doing hours and hours of seated zazen mostly look, to me, just tired, frustrated, aching, and pissed off about their inner insights.
I don't resist smiling or having pleasant and easy going look on my face when I do seated or standing meditation. I've read about smiling meditation, laughing yoga, smiling heart qigong, and Inner Smile Taoist Neidan. Seek and embrace more options than glum, neutral, stern postures and attitudes. More Yin, Less Yang!!
Hours and hours of these standing or seated "meditation" practices are often just boring, dull, uneventful, uninspiring, and non-productive for me. Twenty minutes a couple of times a week are more than ample. I lay odds that if you try to do standing meditation for an hour a day you will end up frowning, stiff, tired, grumpy, and ready to quit. It would be far better to take a walk each day and enjoy yourself.
I enjoy doing Chi Kung (Qigong), Taijiquan and Yoga movements because they are fun and provide fitness exercise variety. Their gentle stretching benefits have be objectively verified. Their benefits can also be explained scientifically.
On the other hand, when the qigong or yoga teachers drone on about invisible organs and esoteric anatomy, contradict one another, discourage questioning, are vague and confusing, share only anecdotal reports of benefits, overuse flaccid metaphors, worship specific lineage traditions and bad mouth competing styles, don't explain much or seldom talk, or are too secretive ... then I just loose my interest and move on. I recommend learning early on about how to smell out that kind of bull crap qigong or bull crap yoga.
I enjoy doing Chi Kung (Qigong), Taijiquan and Yoga movements because they are fun and provide fitness exercise variety. Their gentle stretching benefits have be objectively verified. Their benefits can also be explained scientifically.
On the other hand, when the qigong or yoga teachers drone on about invisible organs and esoteric anatomy, contradict one another, discourage questioning, are vague and confusing, share only anecdotal reports of benefits, overuse flaccid metaphors, worship specific lineage traditions and bad mouth competing styles, don't explain much or seldom talk, or are too secretive ... then I just loose my interest and move on. I recommend learning early on about how to smell out that kind of bull crap qigong or bull crap yoga.
I would question the claims that long sessions of standing post will make your legs stronger, build up your Qi, or give you super powers (siddhis) of some kind. I would argue confidently for more benefits to your legs and overall fitness from walking, jogging, squats, weight lifting, stretching, form practice, sports, and other leg intensive exercises. I often call Tai Chi "Thigh Chi."
Since there is no known way of quantifying and measuring Qi, how do you know you have built up, increased, or amplified your Qi?? Increase in leg strength in squats is easy to quantify and measure, as are positive blood pressure and other physiological changes.
And, as for those super powers (siddhis), they are the unreal stuff of our playful imaginations, fantasies, reading too many Wuxia novels and comic books, and watching amazing motion picture special effects.
Since there is no known way of quantifying and measuring Qi, how do you know you have built up, increased, or amplified your Qi?? Increase in leg strength in squats is easy to quantify and measure, as are positive blood pressure and other physiological changes.
And, as for those super powers (siddhis), they are the unreal stuff of our playful imaginations, fantasies, reading too many Wuxia novels and comic books, and watching amazing motion picture special effects.
I don't deny that a few, rare, and unique persons have unusual and powerful inner martial arts skills. Likewise, a few yogis are superior contortionists and gymnasts that can do extreme postures, or lower their heartbeat. But, so what! So you can defeat everyone you meet in push hands, so you can stand on one leg for two hours, so you can walk/run 70 miles in a day .... fine, and some of us will be amazed. However, most reasonable people don't aspire to Olympic standards of performance, and don't need to endure the strict training regimes of the extremely rare Amazing Masters and Siddhi Adepts. Further, I do not have much of a pressing need to fly up walls, defeat 40 swordsmen like the blind Zatoichi, repulse ten men with a single magical push, kill a man with the touch of a finger, disappear through walls (doors work quite well), read your mind (probably as hohum as mine), or live to 300 years of age and have to dutifully work at seven careers. Since I am a poor swimmer, I might have an occasional need to walk on water, but I might die before completing the required discipline of forty days and nights in the desert alone fasting, doing yoga and chanting - so that particular unpleasant task and marginal benefit are now off of my bucket list. Playing drums, dancing, and chanting for three hours before walking on burning hot coals might appeal to some, but I will pass on that experience also.
Some people claim profound inner experiences, mystical insights, revelations, epiphanies, ecstasy, personal gnosis, satori, kensho, illumination, or enlightenment as a result of enduring these strict bodily disciplines. Even the Buddha tried these physical austerities for many years until he "realized" that enough is enough and that moderation is a better course. I hear LSD takers and steady alcohol drinkers and marihuana pot heads claim the same "benefits" of consciousness expansion. Personally, I'd rather water my garden each day, do some Taijiquan, take walks, play, and read good books; and not be a drug user or face a cave wall in stiff seated meditation for seven years like the Bodhidharma. Some say they practiced for many years, even decades, to gain a "glimpse" of some degree of profound, unified, or universal consciousness. Seems to me like a very big investment of time and effort for very little return. Sharpening your critical thinking and reasoning skills, and obtaining more scientific knowledge, would reap more "insight" rewards and much faster.
Some people take up these hard physical practices because their guru, preacher, master, roshi, sifu, or other authority or leader tells them or orders them to do so. Students are taught to trust, obey, submit, respect, and kow-tow to the guru. I say, keep your independence!! Sensibly respect and learn from worthy teachers, but don't be slavish. Some degree of healthy skepticism is valuable. Practice on your own rather than humble yourself before some faker, phony, braggart, secretive or expensive master. Discover what works for you to earn better fitness and well being rather than dumbly following an unbending formulaic physical regimen lineage invented by some illiterate old man 400 years ago. Not obeying a goofy or exploitative guru is quite sensible. Some rich gurus, preachers and masters are often merely just trying to tap the soul of your wallet. Beware of quacks, and keep thinking clearly.
Long periods of standing, fasting, sitting, and self-humiliation may be required as a kind of initiation or hazing ritual before the neophyte applicant is allowed into the practice group. These disciplinary practices are to test the mettle, seriousness, intent and grit of the applicant. Stories abound about monks being struck with a stick, insulted and rebuffed and made to wait standing outside in the cold for weeks until the "master" allowed them into the temple or training center. College fraternities have bizarre hazing rituals, and occasionally young applicants have died in the process. Criminal gangs may beat up new members or make that potential gang member beat up, rape, or kill some enemy or random person before they are admitted to the gang. ISIS recruits probably have to blow up some antiquity or decapitate a retired museum director to get into the inner circle of that cabal of True Believers. Military recruits must endure Boot Camp to prove they have guts, are obedient, and have a killer attitude. Sports have their "hell week" of double practices to test the toughness of new players. Likewise, new Tai Chi players may be made to stand like a post for long periods of time, maybe for weeks, before the exalted Taiji Wizard will teach them anything. You have to prove to the regular members of the group that you are trustworthy, obedient, loyal, submissive, and can endure discipline. In some cases it makes sense and the initiation is worth the effort; but, in many cases the hazing and self-humiliation are unnecessary and just humbug.
Long periods of standing, fasting, sitting, and self-humiliation may be required as a kind of initiation or hazing ritual before the neophyte applicant is allowed into the practice group. These disciplinary practices are to test the mettle, seriousness, intent and grit of the applicant. Stories abound about monks being struck with a stick, insulted and rebuffed and made to wait standing outside in the cold for weeks until the "master" allowed them into the temple or training center. College fraternities have bizarre hazing rituals, and occasionally young applicants have died in the process. Criminal gangs may beat up new members or make that potential gang member beat up, rape, or kill some enemy or random person before they are admitted to the gang. ISIS recruits probably have to blow up some antiquity or decapitate a retired museum director to get into the inner circle of that cabal of True Believers. Military recruits must endure Boot Camp to prove they have guts, are obedient, and have a killer attitude. Sports have their "hell week" of double practices to test the toughness of new players. Likewise, new Tai Chi players may be made to stand like a post for long periods of time, maybe for weeks, before the exalted Taiji Wizard will teach them anything. You have to prove to the regular members of the group that you are trustworthy, obedient, loyal, submissive, and can endure discipline. In some cases it makes sense and the initiation is worth the effort; but, in many cases the hazing and self-humiliation are unnecessary and just humbug.
Yes, I do exaggerate here to try to make a few points. I do greatly enjoy and benefit from Taijiquan, Yoga, and Qigong. But, in addition, being a doubter and skeptic and smiler all do have their own benefits.
I might not push hands with this guy.
He probably could have flung my disrespectful and sassy rear end ten feet away.
Maybe not! I'm pretty tough, big, and strong myself - but with a smile.
He probably could have flung my disrespectful and sassy rear end ten feet away.
Maybe not! I'm pretty tough, big, and strong myself - but with a smile.
Another sad looking group doing serious
standing meditation to find inner peace.
standing meditation to find inner peace.
The 'enlightened' and sour puss Bodhidharma.
He might cut off your finger if you question him improperly.
He might cut off your finger if you question him improperly.
An "unenlightened" and smiling old Taijiquan player.
Me!
Me!
Tuesday, May 30, 2017
Self-Organizing Awareness
“Proprioception is, literally, how we “sense ourselves.” There are three main sources of input into our proprioceptive system. One of them, kinesthesia, is the feeling of movement derived from all skeletal and muscular structures. Kinesthesia also includes the feeling of pain, our orientations in space, the passage of time, and rhythm. A second source, visceral feedback, consists of the miscellaneous impressions from our internal organ. Labyrinthine or vestibular feedback? The feeling of balance as related to our position in space is provided by the chochlea, and organ of the inner ear. The physiological term “proprioception” refers to the ability to evaluate, and respond to stimuli sensed by the proprioceptives, actual nerves imbedded in our tissues (muscles, joints and tendons). These cells constantly communicate with the brain, orienting the body to its movement, position, and tone. It is our sixth sense. The other five senses provide information about the outer world. Proprioception provides information about the inner world, which we alone inhabit. Physicist David Bohm used the term “proprioceptive intelligence” to describe an optimal state of self-sensing, self-correcting, and self-organizing awareness? allowing for coherent participation in life through the integral functioning of all modes of intelligence.”
- Risa Kaparo, Awakening Somatic Intelligence, 2012, p.25
"Awareness is the function of isolating "new" sensory-motor phenomena in order to learn to recognize and control them. It is only through the exclusionary function of awareness that the involuntary is made voluntary, the unknown made known, and the never-done the doable. Awareness serves as a probe, recruiting new material for the repertoire of voluntary consciousness. The upshot of this is somatic learning begins by focusing awareness of the unknown. This active functioning identifies traits of the unknown that can be associated with traits already known in one's conscious repertoire. Through the process the unknown becomes known by the voluntary consciousness. In a word, the unlearned becomes learned."
- Thomas Hanna
Body-Mind, Somaesthetics, Somatics: Quotations, Bibliography, Resources
- Risa Kaparo, Awakening Somatic Intelligence, 2012, p.25
"Awareness is the function of isolating "new" sensory-motor phenomena in order to learn to recognize and control them. It is only through the exclusionary function of awareness that the involuntary is made voluntary, the unknown made known, and the never-done the doable. Awareness serves as a probe, recruiting new material for the repertoire of voluntary consciousness. The upshot of this is somatic learning begins by focusing awareness of the unknown. This active functioning identifies traits of the unknown that can be associated with traits already known in one's conscious repertoire. Through the process the unknown becomes known by the voluntary consciousness. In a word, the unlearned becomes learned."
- Thomas Hanna
Body-Mind, Somaesthetics, Somatics: Quotations, Bibliography, Resources
Saturday, May 27, 2017
The Smell of Spring
"Scents bring memories, and many memories bring nostalgic pleasure. We would be wise to plan for this when we plant a garden."
- Thalassa Cruso, To Everything There is a Season, 1973
"The act of smelling something, anything, is remarkably like the act of thinking. Immediately at the moment of perception, you can feel the mind going to work, sending the odor around from place to place, setting off complex repertories through the brain, polling one center after another for signs of recognition, for old memories and old connection. "
- Lewis Thomas
"Nothing is more memorable than a smell. One scent can be unexpected, momentary and fleeting, yet conjure up a childhood summer beside a lake in the mountains; another, a moonlit beach; a third, a family dinner of pot roast and sweet potatoes during a myrtle-mad August in a Midwestern town. Smells detonate softly in our memory like poignant land mines hidden under the weedy mass of years. Hit a tripwire of smell and memories explode all at once. A complex vision leaps out of the undergrowth."
- Diane Ackerman
- Thalassa Cruso, To Everything There is a Season, 1973
"The act of smelling something, anything, is remarkably like the act of thinking. Immediately at the moment of perception, you can feel the mind going to work, sending the odor around from place to place, setting off complex repertories through the brain, polling one center after another for signs of recognition, for old memories and old connection. "
- Lewis Thomas
"Nothing is more memorable than a smell. One scent can be unexpected, momentary and fleeting, yet conjure up a childhood summer beside a lake in the mountains; another, a moonlit beach; a third, a family dinner of pot roast and sweet potatoes during a myrtle-mad August in a Midwestern town. Smells detonate softly in our memory like poignant land mines hidden under the weedy mass of years. Hit a tripwire of smell and memories explode all at once. A complex vision leaps out of the undergrowth."
- Diane Ackerman
Rhododendron's are especially prevalent in our new home town of Vancouver, Washington. I would not call the Rhododendron plants that I have seen as having a strong fragrance, but mostly pleasing.
Friday, May 26, 2017
Tao Te Ching, Chapter 79
Daodejing, Laozi
Chapter 79
"harmonizing great resentments and injuries
requires a soft but steady equilibrium
but even in a gentle balancing of the scales
some friction and pain will always remain
harmony can still be reached
if the sage wise man doesn't push
for complete unity
the sage wise man come to understand that flawless justice
is impossible
so he holds an even temperament instead
great knowledge comes from the left hand
holding something broken an flawed
accept the small inequities
a bodymind embracing the tao way of life
doesn't need perfection
a bodymind rejects the tao way of life
striving for perfection
remember
heaven lends its strength to those who
follow the natural laws of the universe."
- Translated by John Bright-Fey, Chapter 79
"Reconciliation of a great grudge
Surely will leave some ill-will.
How can this be considered as good?
Therefore, the sage holds the left-hand part of the contract and does not blame the other person.
The man with virtue is likely to keep the contract;
The man without virtue is likely to collect the tax.
The way of Heaven has no favor;
It is constantly with the good man."
- Translated by Yi Wu, Chapter 79
"Return love for great hatred.
Otherwise, when a great hatred is reconciled, some of it will surely remain.
How can this end in goodness?
Therefore the Sage holds to the left half of an agreement, but does not exact what the other holder ought to do.
The virtuous resort to agreement.
The virtueless resort to exaction.
The Tao of heaven shows no partiality;
It abides always with good men."
- Translated by Ch'u Ta-Kao, 1904, Chapter 79
和大怨, 必有餘怨,
安可以為善?
是以聖人執左契而
不責於人.
有德司契,
無德司徹.
天道無親,
常與善人.- Chinese characters, Chapter 79, Tao Te Ching
he da yuan, bi you yu yuan,
an ke yi wei shan?
shi yi sheng ren zhi zuo qi
er bu ze yu ren.
you de si qi,
wu de si che.
tian dao wu qin,
chang yu shan ren.
- Pinyin Romanization, Chapter 79, Daodejing
"There's little good in making peace
If resentment lingers
You'll never see an end to blame
If everyone is pointing fingers
It's better to be pointing
At the peaceful and creative place
Where you see naught but emptiness
And others say they see your face."
- Translated by Jim Clalfelter, 2000, Chapter 79
"You can resolve great rancor, but rancor always lingers on.
Understanding the more noble way,
a sage holds the creditor's half of contracts
and yet asks nothing of others.
Those with Integrity tend to such contracts;
those without Integrity tend to the collection of taxes.
The Way of heaven is indifferent, always abiding with people of nobility."
- Translated by David Hinton, Chapter 79
"When the principle of a dispute has been settled some accessory grievances always remain,
and things do not return to the state they were in before.
Therefore, the Sage never questions it, despite his right.
Keeping his half of the agreement, he does not exact the execution of what is written.
He who knows how to conduct himself after the Virtue of the Principle, lets his written agreements sleep.
He who does not know how to conduct himself thus, exacts his due.
Heaven is impartial.
If it were capable of some partiality, it would give advantage to good people.
It would overwhelm them, because they ask for nothing."
- Translated by Derek Bryce, 1999, Chapter 79
"El que consigue apaciguar un gran resentimiento, siempre deja subsistir algún resentimiento.
¿Esto puede considerarse un bien?
Por esto, el santo guarda la mitad izquierda de la talla, pero no reclama nada a los demás.
El que tiene la virtud no tiene interés más que por la talla,
El que no tiene la virtud not tiene interés más que por percibir lo que se le debe.
El camino del cielo ignora el favoritismo, recompensa siempre al hombre de bien."
- Translated by Alba, 1998, Capítulo 79
"When a bad grudge is settled,
Some enmity is bound to remain.
How can this be considered acceptable?
Therefore the Sage keeps to his side of the contract
But does not hold the other party to their promise.
He who has Virtue will honour the contract,
Whilst he who is without Virtue expects others to meet their obligations.
It is the Way of Heaven to be impartial;
It stays always with the good man."
- Translated by Keith Seddon, Chapter 79
Chapter 79
"Compromise with great resentment will surely yield lingering resentment;
How can this be seen as good?
For this reason,
The sage holds the debtor's side of a contract and does not make claims upon others.
Therefore,
The man of integrity attends to his debts;
The man without integrity attends to his exactions.
The Way of heaven is impartial, yet is always with the good person."
- Translated by Victor H. Mair, 1990, Chapter 79
"Give love in return for fierce hatred.
Otherwise, when the fierce hatred is forgotten,
A little of it will still remain.
And how can this end well?
Therefore the sage keeps the left half of a contract,
And does not check what the other holder has to do.
The virtuous person acts according to the contract,
The person who is not virtuous resorts to lawsuits and disputations.
The superior Tao is not biased,
It always accompanies the virtuous person."
- Translated by Chou-Wing Chohan, Chapter 79
How can this be seen as good?
For this reason,
The sage holds the debtor's side of a contract and does not make claims upon others.
Therefore,
The man of integrity attends to his debts;
The man without integrity attends to his exactions.
The Way of heaven is impartial, yet is always with the good person."
- Translated by Victor H. Mair, 1990, Chapter 79
"Give love in return for fierce hatred.
Otherwise, when the fierce hatred is forgotten,
A little of it will still remain.
And how can this end well?
Therefore the sage keeps the left half of a contract,
And does not check what the other holder has to do.
The virtuous person acts according to the contract,
The person who is not virtuous resorts to lawsuits and disputations.
The superior Tao is not biased,
It always accompanies the virtuous person."
- Translated by Chou-Wing Chohan, Chapter 79
"harmonizing great resentments and injuries
requires a soft but steady equilibrium
but even in a gentle balancing of the scales
some friction and pain will always remain
harmony can still be reached
if the sage wise man doesn't push
for complete unity
the sage wise man come to understand that flawless justice
is impossible
so he holds an even temperament instead
great knowledge comes from the left hand
holding something broken an flawed
accept the small inequities
a bodymind embracing the tao way of life
doesn't need perfection
a bodymind rejects the tao way of life
striving for perfection
remember
heaven lends its strength to those who
follow the natural laws of the universe."
- Translated by John Bright-Fey, Chapter 79
"Reconciliation of a great grudge
Surely will leave some ill-will.
How can this be considered as good?
Therefore, the sage holds the left-hand part of the contract and does not blame the other person.
The man with virtue is likely to keep the contract;
The man without virtue is likely to collect the tax.
The way of Heaven has no favor;
It is constantly with the good man."
- Translated by Yi Wu, Chapter 79
"Return love for great hatred.
Otherwise, when a great hatred is reconciled, some of it will surely remain.
How can this end in goodness?
Therefore the Sage holds to the left half of an agreement, but does not exact what the other holder ought to do.
The virtuous resort to agreement.
The virtueless resort to exaction.
The Tao of heaven shows no partiality;
It abides always with good men."
- Translated by Ch'u Ta-Kao, 1904, Chapter 79
和大怨, 必有餘怨,
安可以為善?
是以聖人執左契而
不責於人.
有德司契,
無德司徹.
天道無親,
常與善人.- Chinese characters, Chapter 79, Tao Te Ching
he da yuan, bi you yu yuan,
an ke yi wei shan?
shi yi sheng ren zhi zuo qi
er bu ze yu ren.
you de si qi,
wu de si che.
tian dao wu qin,
chang yu shan ren.
- Pinyin Romanization, Chapter 79, Daodejing
"There's little good in making peace
If resentment lingers
You'll never see an end to blame
If everyone is pointing fingers
It's better to be pointing
At the peaceful and creative place
Where you see naught but emptiness
And others say they see your face."
- Translated by Jim Clalfelter, 2000, Chapter 79
"You can resolve great rancor, but rancor always lingers on.
Understanding the more noble way,
a sage holds the creditor's half of contracts
and yet asks nothing of others.
Those with Integrity tend to such contracts;
those without Integrity tend to the collection of taxes.
The Way of heaven is indifferent, always abiding with people of nobility."
- Translated by David Hinton, Chapter 79
"When the principle of a dispute has been settled some accessory grievances always remain,
and things do not return to the state they were in before.
Therefore, the Sage never questions it, despite his right.
Keeping his half of the agreement, he does not exact the execution of what is written.
He who knows how to conduct himself after the Virtue of the Principle, lets his written agreements sleep.
He who does not know how to conduct himself thus, exacts his due.
Heaven is impartial.
If it were capable of some partiality, it would give advantage to good people.
It would overwhelm them, because they ask for nothing."
- Translated by Derek Bryce, 1999, Chapter 79
"El que consigue apaciguar un gran resentimiento, siempre deja subsistir algún resentimiento.
¿Esto puede considerarse un bien?
Por esto, el santo guarda la mitad izquierda de la talla, pero no reclama nada a los demás.
El que tiene la virtud no tiene interés más que por la talla,
El que no tiene la virtud not tiene interés más que por percibir lo que se le debe.
El camino del cielo ignora el favoritismo, recompensa siempre al hombre de bien."
- Translated by Alba, 1998, Capítulo 79
"When a bad grudge is settled,
Some enmity is bound to remain.
How can this be considered acceptable?
Therefore the Sage keeps to his side of the contract
But does not hold the other party to their promise.
He who has Virtue will honour the contract,
Whilst he who is without Virtue expects others to meet their obligations.
It is the Way of Heaven to be impartial;
It stays always with the good man."
- Translated by Keith Seddon, Chapter 79
"When a great wound is healed,
There will still remain a scar.
Can this be a desirable state of affairs?
Therefore, the Sage, holding the left-hand tally,
Performs his part of the covenant,
But lays no claims upon others.
The virtuous attends to his duties;
The virtueless knows only to levy duties upon the people.
The Way of Heaven has no private affections,
But always accords with the good."
- Translated by John C. H. Wu, 1961, Chapter 79
"To harmonize great enemies
We must possess that which far surpasses enmity.
We must be able to be at peace
In order to be active in Love.
That is why the self-controlled man holds the left-hand portion of the contract, but does not insist upon the other man producing his portion.
He who is virtuous may rule by a contract,
He whose virtue is within may rule by destroying it.
Akin to Heavenly Tao is Inner Life.
A constant giver is the man who loves."
- Translated by Isabella Mears, 1916, Chapter 79
A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter. Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization. Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, a Google Translate drop down menu, and other resources for that Chapter. These are hypertext documents, and available online under Creative Commons 4.
Chapter 79, Tao Te Ching by Lao Tzu. Compiled and indexed by Mike Garofalo.
Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu
English Language Daodejing Translators' Source Index
Spanish Language Daodejing Translators' Source Index
Ripening Peaches: Taoist Studies and Practices
Taoism: A Selected Reading List
There will still remain a scar.
Can this be a desirable state of affairs?
Therefore, the Sage, holding the left-hand tally,
Performs his part of the covenant,
But lays no claims upon others.
The virtuous attends to his duties;
The virtueless knows only to levy duties upon the people.
The Way of Heaven has no private affections,
But always accords with the good."
- Translated by John C. H. Wu, 1961, Chapter 79
"To harmonize great enemies
We must possess that which far surpasses enmity.
We must be able to be at peace
In order to be active in Love.
That is why the self-controlled man holds the left-hand portion of the contract, but does not insist upon the other man producing his portion.
He who is virtuous may rule by a contract,
He whose virtue is within may rule by destroying it.
Akin to Heavenly Tao is Inner Life.
A constant giver is the man who loves."
- Translated by Isabella Mears, 1916, Chapter 79
A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter. Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization. Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, a Google Translate drop down menu, and other resources for that Chapter. These are hypertext documents, and available online under Creative Commons 4.
Chapter 79, Tao Te Ching by Lao Tzu. Compiled and indexed by Mike Garofalo.
Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu
English Language Daodejing Translators' Source Index
Spanish Language Daodejing Translators' Source Index
Ripening Peaches: Taoist Studies and Practices
Taoism: A Selected Reading List
A Solitary Daoist Neopagan's Final Journey
An Old Philosopher's Notebooks
How to Live a Good Life: Advice from Wise Persons
An Old Philosopher's Notebooks
How to Live a Good Life: Advice from Wise Persons
Wednesday, May 24, 2017
Tuesday, May 23, 2017
Is Carrying a Concealed Weapon Unsafe?
I got into a Facebook discussion with advocates of CCW (Carrying Concealed Weapons). They offered training in gun handling and gave you what looked like a police badge to carry around.
I asked: “Does anyone know how many gun carrying persons either shoot themselves by accident, or their children shoot themselves by accident, or shoot an innocent person through negligence or by accident; as opposed to shooting or making a citizens arrest of another person in a case of legitimate self-defense? I'd wager that the former case far out weights the latter. Seems rather unsafe, unnecessary, and unwise to be carrying around a loaded weapon in your waistband.”
It is simply a question that requires a rational assessment of risk vs rewards/benefits.
I am not discussing the “right to own arms or bear arms.” I am not discussing hunters in the woods, or the few folks living in the wilderness.
The responses to me were varied, often irrational, and off the point: get out of the country, you are irresponsible, you don't know, policemen carry guns and don’t shoot themselves, get a life, my "rights," etc.
There are legitimate cases where a person needs to carry a concealed loaded gun based on dangerous occupations, dangerous work areas, safety, security, etc.. Hopefully, they are trained and very responsible, and, I prefer, licensed and insured.
Many people own guns, but keep them safely locked up in their homes. I’m a veteran and own guns, but keep them at home.
I think the vast majority of Americans think the risks of carrying a loaded gun in their waistband or purse are far greater than the benefits or advantages. The vast majority see no need to carry a loaded gun in their waistband or purse into the workplace, supermarket, church, school, barber shop, restaurant, gas station, hospital, library, repair shop, retail stores, a park, on a drive in the country, etc.
Every year in America, over 100,000 people are shot with a gun.
Most people don’t like to be around people carrying loaded weapons in public; and, rightly or wrongly, associate such concealed weapon carriers (CCW) with criminals, hot heads, loose cannons, paranoid people, bullies, misguided folks, or people with a pretentious hero complex. Many States have passed laws against non-licensed and unauthorized persons CCW. Most of the responses to CCW Facebook books are against the idea. The clear FACT is that the vast majority of Americans DO NOT carry a concealed weapon on their waistband or purse because they think it to be unsafe, unnecessary, and somewhat disrespectful of common social customs.
One CCW post stated that it would be a "miscue" to get angry and make a mistake and misjudge another person and threaten them with a loaded gun or shoot them. A "miscue"?? More like a criminal offence: brandishing a weapon, aggravated assault, criminal negligence, or manslaughter.
Currently, some Republicans in the U.S. Congress are proposing bills to expand the ability of citizens to carry concealed weapons. The NRA lobby, gun and bullet makers, and some citizens support this idea. I do not.
To drive an automobile you must meet age and many other legal requirements, be trained, pass tests, receive a valid licence, register your vehicle, purchase insurance, keep you car properly maintained, and follow all the rules and laws of the road. I want to see the same kind of controls and requirements for carrying loaded weapons in public. Cars and negligent drivers can injure, maim, or kill people. Guns and negligent users can injure, maim, or kill people. Apply the same sensible social controls and regulations to both.
Over 2,200 years ago, the sage, Lao Tzu, wrote down in the Tao Te Ching, Chapter 80, some advice on this matter.
Though you have armor and weapons enough
Have no reason to parade them.
Though there are arms and soldiers,
There is no occasion to stage public reviews.
And, though there are weapons,
People do not carry them.
Although there are weapons and armours,
There are no occasions to display them.
There may be armour and weaponry yet they will sit collecting dust
Another perspective on this question of risk vs reward/benefit is the issue of statistics. These statistics, if true, should make you think, and keep matters in perspective:
I asked: “Does anyone know how many gun carrying persons either shoot themselves by accident, or their children shoot themselves by accident, or shoot an innocent person through negligence or by accident; as opposed to shooting or making a citizens arrest of another person in a case of legitimate self-defense? I'd wager that the former case far out weights the latter. Seems rather unsafe, unnecessary, and unwise to be carrying around a loaded weapon in your waistband.”
It is simply a question that requires a rational assessment of risk vs rewards/benefits.
I am not discussing the “right to own arms or bear arms.” I am not discussing hunters in the woods, or the few folks living in the wilderness.
The responses to me were varied, often irrational, and off the point: get out of the country, you are irresponsible, you don't know, policemen carry guns and don’t shoot themselves, get a life, my "rights," etc.
There are legitimate cases where a person needs to carry a concealed loaded gun based on dangerous occupations, dangerous work areas, safety, security, etc.. Hopefully, they are trained and very responsible, and, I prefer, licensed and insured.
Many people own guns, but keep them safely locked up in their homes. I’m a veteran and own guns, but keep them at home.
I think the vast majority of Americans think the risks of carrying a loaded gun in their waistband or purse are far greater than the benefits or advantages. The vast majority see no need to carry a loaded gun in their waistband or purse into the workplace, supermarket, church, school, barber shop, restaurant, gas station, hospital, library, repair shop, retail stores, a park, on a drive in the country, etc.
Every year in America, over 100,000 people are shot with a gun.
Most people don’t like to be around people carrying loaded weapons in public; and, rightly or wrongly, associate such concealed weapon carriers (CCW) with criminals, hot heads, loose cannons, paranoid people, bullies, misguided folks, or people with a pretentious hero complex. Many States have passed laws against non-licensed and unauthorized persons CCW. Most of the responses to CCW Facebook books are against the idea. The clear FACT is that the vast majority of Americans DO NOT carry a concealed weapon on their waistband or purse because they think it to be unsafe, unnecessary, and somewhat disrespectful of common social customs.
One CCW post stated that it would be a "miscue" to get angry and make a mistake and misjudge another person and threaten them with a loaded gun or shoot them. A "miscue"?? More like a criminal offence: brandishing a weapon, aggravated assault, criminal negligence, or manslaughter.
Currently, some Republicans in the U.S. Congress are proposing bills to expand the ability of citizens to carry concealed weapons. The NRA lobby, gun and bullet makers, and some citizens support this idea. I do not.
To drive an automobile you must meet age and many other legal requirements, be trained, pass tests, receive a valid licence, register your vehicle, purchase insurance, keep you car properly maintained, and follow all the rules and laws of the road. I want to see the same kind of controls and requirements for carrying loaded weapons in public. Cars and negligent drivers can injure, maim, or kill people. Guns and negligent users can injure, maim, or kill people. Apply the same sensible social controls and regulations to both.
Over 2,200 years ago, the sage, Lao Tzu, wrote down in the Tao Te Ching, Chapter 80, some advice on this matter.
Though you have armor and weapons enough
Have no reason to parade them.
Though there are arms and soldiers,
There is no occasion to stage public reviews.
And, though there are weapons,
People do not carry them.
Although there are weapons and armours,
There are no occasions to display them.
There may be armour and weaponry yet they will sit collecting dust
Another perspective on this question of risk vs reward/benefit is the issue of statistics. These statistics, if true, should make you think, and keep matters in perspective:
Monday, May 22, 2017
Developing Essential Skills in Taijiquan
"When asked what I consider the five most important skills for a beginner student in Taijiquan, I listed them as:
Fang Song – Loosen the body by relaxing the joints
Peng Jing – an outward supportive strength, the basic skill of taiji
Ding Jing – upright and straight
Chen – rooted
Chan Si Jing – Reeling Silk Skill"
- By Chen Taijiquan Master Wang Hi Jun in Tai Chi Forum
Mike Garofalo created the following webpages to discuss these important concepts and skills (Jin) and to provide links and references to additional resources on the subject:
Jin (Chin, Jing) Skilled use of energy, coordinated and focused engagement using muscular force, trained movement responses, skillful use of interactive powers and forces, energies, powers, skills, martial arts skills and training energy. These are possible mind-body skills created and realized after years of dedicated training (Gong). The overall benefits to health and well being go far beyond martial arts applications.
Often mentioned as Taijiquan Jins (trained movement responses, energetic skills) are Wardoff (Peng), Rollback (Lu), Press (Ji), Push (An), Pull Down (Tsai) Split (Leih), Elbow (Chou), Shoulder (Kao), etc. Sometimes, these are referred to as the Thirteen Postures or Eight Gates.
Ding Jing Central Equilibrium, Upright and Straight, Gravity Powers, Vertical Forces
Chen Rooting, Grounding, Stabilizing, Sinking, Balancing
Sunday, May 21, 2017
One Million Page Views of Blog!!
The Cloud Hands Blog went online in 2005. I have made 2,653 posts to this blog.
Since 2005, this blog has recorded over 1,000,000 Page Views!
Thanks to all my readers!
Also, my Green Way Research websites continue to record many webpage views each year:
www.gardendigest.com Statistics for the 2016 Year (Google Analytics)
Page Views 862,538
Sessions 651,036
Users 562,401
www.egreenway.com Statistics for the 2016 Year (Google Analytics)
Users 268,535
On the average, each month, these three web resources have a total of around 141,000 Page Views per month, and are distributed online each month to around 86,000 Users from all around the world.
I figure that my websites and blog have together served up over 29,000,000 Page Views since 1999.
Since 2005, this blog has recorded over 1,000,000 Page Views!
Thanks to all my readers!
Also, my Green Way Research websites continue to record many webpage views each year:
www.gardendigest.com Statistics for the 2016 Year (Google Analytics)
Page Views 862,538
Sessions 651,036
Users 562,401
www.egreenway.com Statistics for the 2016 Year (Google Analytics)
Page Views 591,683
Sessions 331,906Users 268,535
On the average, each month, these three web resources have a total of around 141,000 Page Views per month, and are distributed online each month to around 86,000 Users from all around the world.
I figure that my websites and blog have together served up over 29,000,000 Page Views since 1999.
Again, Thanks very much to all my readers!
Saturday, May 20, 2017
New Walking Paths
"I have two doctors, my left leg and my right."
- G. M. Trevelyan
"Walking is a spiritual practice that yields so many dividends: replenishment of the soul, connection with the natural world, problem-solving, self-esteem, health and healing, and heightened attention. Movement seems to encourage dialogue and conviviality, leading to richer conversations with soul mates, friends, and even strangers. Artists report that walking activates the imagination and opens up the creative process. It is deeply restorative. Throughout time, walking has played an enormous role in the devotional life of people from all the world's religions: prayers and mantra practice while walking, pilgrimage to sacred sites, walking the labyrinth, walking meditation, and informal spiritual practices that make the most of strolling, sauntering, or cavorting."
- Walking and Spirituality
"Improves your circulation
Shores up your bones
Leads to a longer life
Lightens mood
Can lead to weight loss
Strengthens muscles
Improves strength
Supports your joints
Improves your breath
Slows mental decline
Lowers Alzheimer’s risk
Helps you do more, longer."
– Arthritis Foundation, Walking Program, 2016
In trying to recover from pneumonia, I have been walking slowly every day. I am now walking twice each day for 30 minutes each time.
I've been walking at nearby Fuller Park in Vancouver, WA. The park has a paved walking path around the park, about .4 miles in length. The views along the path are spectacular. This, indeed, is the "Evergreen State." The photographs were taken at Fuller Park.
Walking: Quotes, Poems, Sayings, Facts, Lore. Complied by Mike Garofalo.
Friday, May 19, 2017
Dao De Jing, Chapter 80
Tao Te Ching by Lao Tzu
Chapter 80
"You want a small state with a minimal population.
Have ready to hand weaponry for a sufficient number of military units
Yet have no recourse to use them.
Make sure that the common people take dying seriously
So that they have no taste for venturing far from home.
Though you have ships and chariots enough
Have no reason to man them;
Though you have armor and weapons enough
Have no reason to parade them.
Bring the common people back to keeping their records with knotted stong,
To relishing their food,
To finding beauty in their garments,
To enjoying their customs,
An to finding security in their homes.
Although your neighboring states are within eyesight
And the sounds of their dogs and cocks are within earshot,
Your people will grow old and die without having anything to do with them."
- Translated by Roger T. Ames and David L. Hall, 2003, Chapter 80
"Independence
Tu Li
A state should be small in size and population.
It should teach the people not to use arms,
Even though arms may be found in abundance.
It should teach the people
To view death as a serious matter,
And not to move to a far-away place.
Though there are boats and carriages,
There is no occasion to use them;
Though there are arms and soldiers,
There is no occasion to stage public reviews.
The people are taught -
To resume the practice of tying knots;
To enjoy their daily food;
To wear beautiful clothes;
To enhance the comfort of their homes;
And to take delight in their social customs.
Neighbor states may be within sight of one another,
And the barking of dogs and the crowing of cocks
In one of them may be heard in the others,
Yet the people to the end of their days,
Do not maintain intercourse with their neighbors."
- Translated by Henry Wei, 1982, Chapter 80
"A small state with few people.
Let the implements (ch'ih) for ten and hundred men be unused,
Let the people fear death such that they do not move far away.
Although there are boats and carriages,
There are no places to ride them to.
Although there are weapons and armours,
There are no occasions to display them.
Let the people again tie ropes and use them (as memory aids).
Let them enjoy their food,
Consider their clothing beautiful,
Be contented with their dwellings,
And happy with their customs.
The neighbouring states overlooking one another,
The dogs' barkings and cocks' crowings are heard from other states,
Yet till they are old and dying the people do not visit one another."
- Translated by Ellen M. Chen, Chapter 80
小國寡民.
使有什伯之器而不用.
使民重死而不遠徙.
雖有舟輿無所乘之.
雖有甲兵無所陳之.
使民復結繩而用之.
甘其食.
美其服安其居.
樂其俗.
鄰國相望.
雞犬之聲相聞.
民至老死不相往來. - Chinese characters, Chapter 80, Tao Te Ching
hsiao kuo kua min.
shih yu shih po chih ch'i erh pu yung.
shih min chung ssu erh pu yüan hsi.
sui yu chou yü wu so ch'êng chih.
sui yu chia ping wu so ch'ên chih.
shih jên fu chieh shêng erh yung chih.
kan ch'i shih.
mei ch'i fu an ch'i chü.
lo ch'i su.
lin kuo hsiang wang.
chi ch'üan chih shêng hsiang wên.
min chih lao ssu pu hsiang wang lai.
- Wade-Giles Romanization, Chapter 80, Tao Te Ching
"The ideal state is a small intimate community.
Where all the necessities of life are present in abundance.
There everyone is satisfied to live and die without looking around for greener pastures.
Even if they have cats or boats, they do not use them for traveling abroad.
Even if they have police and fortifications, these are never put to use.
Business transactions are simple enough to be calculated on one's fingers rather than requiring complicated bookkeeping.
The people are satisfied with their food,
Contented with their clothing,
Comfortable in their dwellings,
And happy with their customs.
Even though neighboring communities are within sight,
And the crowing of the neighbor's cocks and barking of the neighbor's dogs are within hearing,
They grow old and die without ever troubling themselves to go outside of their own communities."
- Translated by Archie J. Bahm, Chapter 80
"Let every state be simple like a small village with few people
There may be tools to speed things up ten or a hundred times yet no one will care to use them
There may be boats and carriages yet they will remain without riders
There may be armour and weaponry yet they will sit collecting dust
The people must take death seriously and not waste their lives in distant lands
Let them return to the knotting of cord
Let them enjoy their food and care for their clothing
Let them be content in their homes and joyful in the way they live
Neigbouring villages are within sight of each other
Roosters and dogs can be heard in the distance
Should a man grow old and die without ever leaving his village let him feel as though there was nothing he missed "
- Translated by Jonathan Star, 2001, Chapter 80
"Imaginemos que gobierno un pequeño país de pocos habitantes.
Mis súbditos tendrían embarcaciones que no utilizarían.l
Les enseñaría a temer a la muerte y a no alejarse.
Por muchos carruajes que hubiese, no viajarían en ellos.
Aunque tuviesen armas y corazas, no las mostrarían.
Les llevaría de nuevo al uso de cuerdas con nudos (en lugar de escritura).
Encontrarían sabroso su alimento;
Ricos sus vestidos;
Cómodas sus casas;
Felicidad en sus costumbres.
Aunque los reinos vecinos se hallasen tan cerca
Que pudiesen oír el ladrido de los perros y el canto de los gallos,
Los hombres de este pequeño reino no desearían nunca abandonarlo."
- Translated by Caridad Diaz Faes, 1970, Capítulo 80
"If I had a small kingdom and but ten or a hundred men of ability, I would not administrate with them.
I would teach the people to look upon death as a grievous thing, and then they would not go abroad to meet it.
Though they had boats and carriages, yet they would not go away in them.
Though they had armour, yet they would never have occasion to wear it.
The people would return to the use of the quipu.
They should find their coarse food sweet, think their plain clothes grand, regard their homes as places of rest, and take delight in their own simple pleasures.
Though the neighbouring state could be seen by us, and the crowing of the cocks and the barking of the dogs could be heard,
Yet my people would grow old, and die before ever feeling the need of having intercourse with it."
- Translated by Walter Gorn Old, 1904, Chapter 80
A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter. Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization. Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, a Google Translate drop down menu, and other resources for that Chapter. These are hypertext documents, and available online under Creative Commons 4.
Chapter 80, Tao Te Ching by Lao Tzu. Compiled and indexed by Mike Garofalo.
Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu
English Language Daodejing Translators' Source Index
Spanish Language Daodejing Translators' Source Index
Ripening Peaches: Taoist Studies and Practices
Taoism: A Selected Reading List
Chapter 80
"You want a small state with a minimal population.
Have ready to hand weaponry for a sufficient number of military units
Yet have no recourse to use them.
Make sure that the common people take dying seriously
So that they have no taste for venturing far from home.
Though you have ships and chariots enough
Have no reason to man them;
Though you have armor and weapons enough
Have no reason to parade them.
Bring the common people back to keeping their records with knotted stong,
To relishing their food,
To finding beauty in their garments,
To enjoying their customs,
An to finding security in their homes.
Although your neighboring states are within eyesight
And the sounds of their dogs and cocks are within earshot,
Your people will grow old and die without having anything to do with them."
- Translated by Roger T. Ames and David L. Hall, 2003, Chapter 80
"Independence
Tu Li
A state should be small in size and population.
It should teach the people not to use arms,
Even though arms may be found in abundance.
It should teach the people
To view death as a serious matter,
And not to move to a far-away place.
Though there are boats and carriages,
There is no occasion to use them;
Though there are arms and soldiers,
There is no occasion to stage public reviews.
The people are taught -
To resume the practice of tying knots;
To enjoy their daily food;
To wear beautiful clothes;
To enhance the comfort of their homes;
And to take delight in their social customs.
Neighbor states may be within sight of one another,
And the barking of dogs and the crowing of cocks
In one of them may be heard in the others,
Yet the people to the end of their days,
Do not maintain intercourse with their neighbors."
- Translated by Henry Wei, 1982, Chapter 80
"The wise person reduces the importance of governments
And simplifies the modes of living,
So that people use fewer tools and wares
And treasure simplicity in their lives,
So that, though there are vehicles,
People do not take them.
And, though there are weapons,
People do not carry them.
And, though there are records,
Tying knots will serve the record-keeping purpose.
Thus, the highest political achievement is one
In which people savor their food,
Like the beauty of their clothes,
Appreciate their safe and peaceful homes,
Enjoy their social customs;
And in which roosters and dogs
Can be heard between countries;
But people, all their lives,
Have no need to go across the borders."
- Translated by Liu Qixuan, Chapter 80
And simplifies the modes of living,
So that people use fewer tools and wares
And treasure simplicity in their lives,
So that, though there are vehicles,
People do not take them.
And, though there are weapons,
People do not carry them.
And, though there are records,
Tying knots will serve the record-keeping purpose.
Thus, the highest political achievement is one
In which people savor their food,
Like the beauty of their clothes,
Appreciate their safe and peaceful homes,
Enjoy their social customs;
And in which roosters and dogs
Can be heard between countries;
But people, all their lives,
Have no need to go across the borders."
- Translated by Liu Qixuan, Chapter 80
Let the implements (ch'ih) for ten and hundred men be unused,
Let the people fear death such that they do not move far away.
Although there are boats and carriages,
There are no places to ride them to.
Although there are weapons and armours,
There are no occasions to display them.
Let the people again tie ropes and use them (as memory aids).
Let them enjoy their food,
Consider their clothing beautiful,
Be contented with their dwellings,
And happy with their customs.
The neighbouring states overlooking one another,
The dogs' barkings and cocks' crowings are heard from other states,
Yet till they are old and dying the people do not visit one another."
- Translated by Ellen M. Chen, Chapter 80
小國寡民.
使有什伯之器而不用.
使民重死而不遠徙.
雖有舟輿無所乘之.
雖有甲兵無所陳之.
使民復結繩而用之.
甘其食.
美其服安其居.
樂其俗.
鄰國相望.
雞犬之聲相聞.
民至老死不相往來. - Chinese characters, Chapter 80, Tao Te Ching
hsiao kuo kua min.
shih yu shih po chih ch'i erh pu yung.
shih min chung ssu erh pu yüan hsi.
sui yu chou yü wu so ch'êng chih.
sui yu chia ping wu so ch'ên chih.
shih jên fu chieh shêng erh yung chih.
kan ch'i shih.
mei ch'i fu an ch'i chü.
lo ch'i su.
lin kuo hsiang wang.
chi ch'üan chih shêng hsiang wên.
min chih lao ssu pu hsiang wang lai.
- Wade-Giles Romanization, Chapter 80, Tao Te Ching
"The ideal state is a small intimate community.
Where all the necessities of life are present in abundance.
There everyone is satisfied to live and die without looking around for greener pastures.
Even if they have cats or boats, they do not use them for traveling abroad.
Even if they have police and fortifications, these are never put to use.
Business transactions are simple enough to be calculated on one's fingers rather than requiring complicated bookkeeping.
The people are satisfied with their food,
Contented with their clothing,
Comfortable in their dwellings,
And happy with their customs.
Even though neighboring communities are within sight,
And the crowing of the neighbor's cocks and barking of the neighbor's dogs are within hearing,
They grow old and die without ever troubling themselves to go outside of their own communities."
- Translated by Archie J. Bahm, Chapter 80
"Let every state be simple like a small village with few people
There may be tools to speed things up ten or a hundred times yet no one will care to use them
There may be boats and carriages yet they will remain without riders
There may be armour and weaponry yet they will sit collecting dust
The people must take death seriously and not waste their lives in distant lands
Let them return to the knotting of cord
Let them enjoy their food and care for their clothing
Let them be content in their homes and joyful in the way they live
Neigbouring villages are within sight of each other
Roosters and dogs can be heard in the distance
Should a man grow old and die without ever leaving his village let him feel as though there was nothing he missed "
- Translated by Jonathan Star, 2001, Chapter 80
"Imaginemos que gobierno un pequeño país de pocos habitantes.
Mis súbditos tendrían embarcaciones que no utilizarían.l
Les enseñaría a temer a la muerte y a no alejarse.
Por muchos carruajes que hubiese, no viajarían en ellos.
Aunque tuviesen armas y corazas, no las mostrarían.
Les llevaría de nuevo al uso de cuerdas con nudos (en lugar de escritura).
Encontrarían sabroso su alimento;
Ricos sus vestidos;
Cómodas sus casas;
Felicidad en sus costumbres.
Aunque los reinos vecinos se hallasen tan cerca
Que pudiesen oír el ladrido de los perros y el canto de los gallos,
Los hombres de este pequeño reino no desearían nunca abandonarlo."
- Translated by Caridad Diaz Faes, 1970, Capítulo 80
"Suppose I had a country small,
With people few, and I had there
Some officers of ten,
Or of a hundred men,
I'd not employ those men at all;
Though death were feared, unfrightened then,
My people would not emigrate elsewhere.
They might have carriages and boats,
But not in them to ride away,
They might have warlike arms,
But never war s alarms
Would call them with their hateful notes;
They d even forget how writing charms,
And knotted cords again they would display.
Then would they relish homely food,
Their plain clothes would seem elegant,
Though dwellings might be poor,
Content would guard the door,
And simple habits, plain and good, Far better than they knew before,
A sense of fresh enjoyment would implant.
A neighboring state might be in sight,
The voice of fowls and dogs be heard,
But life like that would make
My people such joy take
In their own state, that till the night
Of age should their enjoyment slake,
Of age should their enjoyment slake,
And they should die, they'd not exchange a word."
- Translated by Isaac Winter Heysinger, 1903, Chapter 80
- Translated by Isaac Winter Heysinger, 1903, Chapter 80
I would teach the people to look upon death as a grievous thing, and then they would not go abroad to meet it.
Though they had boats and carriages, yet they would not go away in them.
Though they had armour, yet they would never have occasion to wear it.
The people would return to the use of the quipu.
They should find their coarse food sweet, think their plain clothes grand, regard their homes as places of rest, and take delight in their own simple pleasures.
Though the neighbouring state could be seen by us, and the crowing of the cocks and the barking of the dogs could be heard,
Yet my people would grow old, and die before ever feeling the need of having intercourse with it."
- Translated by Walter Gorn Old, 1904, Chapter 80
"A
tiny nation, few people
Suppose the presence of ten or one hundred times too many tools
Yet they are unused
Suppose people heavy with death
Yet lack moving far.
Suppose the presence of ten or one hundred times too many tools
Yet they are unused
Suppose people heavy with death
Yet lack moving far.
Even
present with boats and carriages
There is an absence of a place to be riding
Even present with armor and weapons
There is an absence of a place to be displaying them.
There is an absence of a place to be riding
Even present with armor and weapons
There is an absence of a place to be displaying them.
Suppose
men return to knotting cords and using them
What is eaten is sweet
What serves as clothing is beautiful
What is a home is peaceful
What is common is joyful.
What is eaten is sweet
What serves as clothing is beautiful
What is a home is peaceful
What is common is joyful.
Nearby
nations overlook each other
Crowing, barking sounds are heard by each other
People reach old age and die
Without coming and going between each other."
- Translated by David Lindauer, Chapter 80
Crowing, barking sounds are heard by each other
People reach old age and die
Without coming and going between each other."
- Translated by David Lindauer, Chapter 80
A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter. Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization. Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, a Google Translate drop down menu, and other resources for that Chapter. These are hypertext documents, and available online under Creative Commons 4.
Chapter 80, Tao Te Ching by Lao Tzu. Compiled and indexed by Mike Garofalo.
Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu
English Language Daodejing Translators' Source Index
Spanish Language Daodejing Translators' Source Index
Ripening Peaches: Taoist Studies and Practices
Taoism: A Selected Reading List
A Solitary Daoist Neopagan's Final Journey
An Old Philosopher's Notebooks
How to Live a Good Life: Advice from Wise Persons
An Old Philosopher's Notebooks
How to Live a Good Life: Advice from Wise Persons
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