Saturday, April 19, 2025

Reading Sylvia Plath

Poems by Mike Garofalo


Bookstore Dilemma

Barnes and Noble
bookstore browsed—
        the smell of new books
    and coffee brewed,
tasty poetry books to peruse.

Poetry books
        on fifteen shelves:
which one? which one?
My wallet wants to force a choice:
    just one! just one!

Louise Gluck or Sylvia Plath
    which one? which one?
Hungry to meet and hear them speak;
        [ignoring my wallet}
I Bought Both!
Books are alive and talk repeatedly.




 

Entering the Cloud

She went outside, all alone,
opening her birthday present,
alive, she thought, by accident

Deep diving into veils of glass
rain on her last supper's plate
splitting her cold dead soul apart

Feeling the kitchen stove cooking
hearing transparencies unraveling
tasting the rusted bronze shield.

She saw clouds of cotton,
invading armies of carbon monoxide;
somehow she did not mind.

Five moths later
they found her dead,
her head in her oven,

Her eyes wide.
Syliva Plath, a suicide,
gave up her life, gladly,
before the age of 35.

Now she hardly knows herself
in her tiger striped sarcophagus
holding closely her copper pot.
She rests quietly in the dark.

Syliva Plath (1932-1963)
A Birthday Present, 1962,
Last Words, 1961



25 Steps and Beyond: Collected Works
Poetry, Indexes, Anthologies, Research
By Michael P. Garofalo





Friday, April 18, 2025

Daodejing, Chapter 24

Tao Te Ching by Lao Tzu
Chapter 24

"He who stands on tiptoe does not stand (firm);
He who strains his strides does not walk (well);
He who reveals himself is not luminous;
He who justifies himself is not far-famed;
He who boasts of himself is not given credit;
He who prides himself is not chief among men.
These in the eyes of Tao
Are called "the dregs and tumors of Virtue,"
Which are things of disgust.
Therefore the man of Tao spurns them."
-  Translated by Lin Yutang, 1955, Chapter 24




"By standing on tiptoe one cannot keep still.
Astride of one's fellow one cannot progress.
By displaying oneself one does not shine.
By self-approbation one is not esteemed.
In self-praise there is no merit.
He who exalts himself does not stand high.
Such things are to Tao what refuse and excreta are to the body.
They are everywhere detested.
Therefore the man of Tao will not abide with them."
-  Translated by Walter Gorn Old, 1904, Chapter 24


"It is not natural to stand on tiptoe, or being astride one does not walk.
One who displays himself is not bright, or one who asserts himself cannot shine.
A self-approving man has no merit, nor does one who praises himself grow.
The relation of these things (self-display, self-assertion, self-approval) to Tao is the same as offal is to food.
They are excrescences from the system; they are detestable; Tao does not dwell  in them."
-  Translated by Dwight Goddard, 1919, Chapter 24   





"Those who are on tiptoes cannot stand
Those who straddle cannot walk
Those who flaunt themselves are not clear
Those who presume themselves are not distinguished
Those who praise themselves have no merit
Those who boast about themselves do not last
Those with the Tao call such things leftover food or tumors
They despise them
Thus, those who possesses the Tao do not engage in them"
-  Translated by Derek Linn, 2006, Chapter 24  


企者不立.
跨者不行.
自見者不明.
自是者不彰.
自伐者無功.
自矜者不長.
其在道也, 曰餘食贅行.
物或惡之.
故有道者不處.
-  Chinese characters, Tao Te Ching, Chapter 24 



ch'i chê pu li.
k'ua chê pu hsing.
tzu chien chê pu ming.
tzu shih chê pu chang.
tzu fa chê wu kung.
tzu ching chê pu ch'ang.
ch'i tsai tao yeh, yüeh yü shih chui hsing.
wu huo wu chih.
ku yu tao chê pu ch'u.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 24 




"Standing tiptoe a man loses balance,
Walking astride he has no pace,
Kindling himself he fails to light,
Acquitting himself he forfeits his hearers,
Admiring himself he does so alone.
Pride has never brought a man greatness
But, according to the way of life,
Brings the ills that make him unfit,
Make him unclean in the eyes of his neighbor,
And a sane man will have none of them."
-  Translated by Witter Bynner, 1944, Chapter 24  



"He who stands on tiptoe is not steady,
He who holds legs stiffly cannot walk.
He who looks at self does not see clearly.
He who asserts himself does not shine.
He who boasts of himself has no merit.
He who glorifies himself shall not endure.
These things are to the Tao like excreta or a hideous tumour to the body.
Therefore he who has Tao must give them no place."
-  Translated by Isabella Mears, 1916, Chapter 24  



"He who stands on his tiptoes does not stand firm;
he who stretches his legs does not walk.
He who displays himself does not shine.
He who asserts his own views is not distinguished.
He who vaunts himself does not find his merit acknowledged.
He who is self-conceited has no superiority allowed to him.
Such conditions, viewed from the standpoint of the Tao,
are like remnants of food, or a tumor on the body, which all dislike.
Hence, those who pursue the course of the Tao do not adopt and allow them."
-  Translated by James Legge, 1891, Chapter 24   




"Quien se sostiene de puntillas no permanece mucho tiempo en pie.
Quien da largos pasos no puede ir muy lejos.
Quien quiere brillar

no alcanza la iluminación.
Quien pretende ser alguien
no lo será naturalmente.
Quien se ensalza no merece honores.
Quien se vanagloria
no realiza ninguna obra.
Para los seguidores del Tao, estos excesos son como excrecencias
y restos de basura que a todos repugnan.
Por eso, quien posee el Tao
no se detiene en ellos, sino que los rechaza."
-  Translation from Wikisource, 2013, Capitulo 24  


"Standing on tiptoe, you are unsteady.
Straddle-legged, you cannot go.
If you show yourself, you will not be seen.
If you affirm yourself, you will not shine.
If you boast, you will have no merit.
If you promote yourself, you will have no success.
Those who abide in the Tao call these
Leftover food and wasted action
And all things dislike them.
Therefore the person of the Tao does not act like this."
-  Translated by Charles Muller, 1891, Chapter 24



"Those who tiptoe do not stand.
Those who stride do not walk.
Those who see for themselves are not discerning.
Those who affirm for themselves are not insightful.
Those who attack it themselves do not achieve.
Those who esteem themselves do not become elders.
When these are in guides, we say:
'Excess provision; redundant action.'
Some natural kinds avoid them.
Hence those who have guides don't place them."
- Translated by Chad Hansen, Chapter 24


"One who tiptoes to stand taller does not stand firm;
One who strides to walk faster does not walk long;
One who self-touts does not shine;
One who self-justifies does not reassure;
One who self-aggrandizes does not accomplish;
One who self-serves does not endure.
They, in relation to Direction, are the equivalent of leftover food and excess fat.
They are unattractive;
they are not held by those with Direction."
- Translated by David H. Li, Chapter 24


Is That a Fish in Your Ear?: Translation and the Meaning of Everything  By David Bellos.  New York, Faber and Faber, 2011.  Index, notes, 393 pages.  ISBN: 9780865478763. VSCL.  




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

Chapter 24, Tao Te Ching by Lao Tzu


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

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices


Taoism: A Selected Reading List








Thursday, April 17, 2025

Persistence, Dedication, Endurance


 "Talent is insignificant. I know a lot of talented ruins. Beyond talent lie all the usual words: discipline, love, luck, but, most of all, endurance."
- James Baldwin


"You are what your deep, driving desire is.
As your deep, driving desire is, so is your will.
As your will is, so is your deed.
As your deed is, so is your destiny."
-   Upanishads, 800 BCE


Willpower, Resolve, Determination
Anthology by Mike Garofalo


"Nothing in this world can take the place of persistence.  Talent will not: nothing is more common than unsuccessful men with talent.  Genius will not; unrewarded genius is almost a proverb.  Education will not: the world is full of educated derelicts.  Persistence and determination alone are omnipotent."
-  Calvin Coolidge


Top 10 Mistakes in Behavior Change
 
1.  "Relying on willpower for long-term change
2.  Attempting big leaps instead of baby steps
3.  Ignoring how environment shapes behavior
4.  Trying to stop old behaviors instead of creating new ones
5.  Blaming failures on lack of motivation
6.  Underestimating the power of triggers (cues) 
7.  Believing that information leads to action 
8.  Focusing on abstract goals instead of concrete behaviors
9.  Seeking to change a behavior forever, not for a short time
10. Assuming that behavior change is difficult.”
-  Stanford University, Persuasive Tech Lab


Wednesday, April 16, 2025

Tanka Poetry Books Reviews by Mike Garofalo

Amazon Reviews by Mike Garofalo:

The Tanka Anthology. Edited by Michael McClintock, Pamela Miller Ness, and Jim Kacian. 2023, 240 pages. 

Here is my Amazon review: "800 of the best tanka in English by 69 of its finest practitioners. This is an outstanding collection of Tanka poems in the English language. Easy to hold in one's hands, light, compact, good quality print and paper. Very good choices by the highly qualified editors. Most Tanka are in the minimalist style: lowercase, no punctuation, 5 lines. For a paperback, a bit expensive at $34, but worth the higher price. Includes biographies of the authors. No introduction. Good enough for many rereads!"


The Way of Tanka. By Naomi Beth Wakan. Shantee Arts LLC, 2017, 146 pages. $15.00. VSCL. 

Here is my Amazon review: "Tanka are brief 5 line poems, typically using 19-33 sound units, uncapitalized, with little punctuation. This is a good brief introduction and guide to the reading and writing of Tanka style poetry. Many fine Tanka are included and briefly analyzed. She provides a few insights into the proper construction of the Pivot Point, Turning Point, the Volta, the Twist, usually in the 3rd line. (I have added more comments on the Pivot Line above.) She emphasizes the importance of a dramatic and surprising phrase in the last 5th line. She makes clear that writing English language haiku cannot follow some Japanese Tanka standards or sensitivities because these two languages have many differences in the sound elements, homonyms, more rhyming in Hiragana, culture, and poetic heritage. The Tanka form has been used since 800 CE in Japan. She includes a few of her longer Tanka sequences. She discusses tanka collage, tanka montage, Haibun, McClintock's Taika, Kyoka tanka wit and humor, minimalist tanka, response/dialogue tankas, Ekphrastic tanka, love tankas, travel/place tanka, diary tanka, tanka strings, nostalgic tanka, tan renga, confessional tanka, and tanka sequences. Japanese terms like wabi, sari, aware - mono no aware, kyojo, makoto, shibusa, and kokora are briefly explained. Ms. Wakan provides a brief bibliography and lists of online resources. She talks about the authors that influenced her. A fine companion to The Tanka Anthology (Edited by McClintlock, Ness, and Kacian, 2023) or Four Decades on My Tanka Road: The Tanka Collections of Sanford Goldstein, 2012."


Four Decades on My Tanka Road: The Tanka Collections of Sanford Goldstein. By Sanford Goldstein. Edited by Fran M. Witham. Preface by Patricia Prime. Winfred Press, 327 pages, Second Edition, 2012.

Here is my Amazon Review: Selections from 6 of Professor Goldstein's books: This Tanka World, 1977; Gaijin Aesthetics, 1983; At the Hut of the Small Mind, 1992; Records of a Well-Polished Satchel, 1995; This Tanka World, 2001; and, Encounters in this Penny World, 2005. Includes a selective bibliography, and a biography of Professor Goldstein. Some introductory notes. Over 500 Tanka in this attractive anthology. Good paper and clear crisp print. $22, Paperback. VSCL. Professor Sanford Goldstein (1925-2023) is often called the "The Grandfather of English Tanka." These Tanka are nearly all in lower case, using only a comma or dash for punctuation, 5 concise lines, mostly free verse style. He includes more gritty, earthy, and intimate aspects of living. These poems reflect many of his experiences while living in Japan for decades. Sometimes, the stark brevity of the Tanka style can lead one to the edge of insight, but they are often too thin to hold up the pants of a deeper understanding."


Book Reviews by Mike Garofalo


Quintains: Five Line Poems

"A quintain (also known as a quintet) is any poetic form or stanza that contains five lines. Quintain poems can contain any line length or meter."

Master Class on Quintains

8 Types of Quintains

"There are many variations of the quintain that have developed over the centuries, some of which are specific to different cultures. Here are the most common types of quintains:

  1. 1. Cinquain: A cinquain is a poem or five-line stanza with a rigid syllable count for each line. This modern form was invented by American poet Adelaide Crapsey. The first line contains two syllables, the second line contains four, the third line contains six, the fourth line contains eight, and the last line contains two.
  2. 2. English quintain: The English quintain follows a rhyme scheme of ABABB, in which the final two lines form a rhyming couplet. Though an English quintain requires an ABABB rhyming pattern, there is no established foot or measure.
  3. 3. Limerick: The limerick follows a rhyming scheme of AABBA. The “A” lines are composed using iambic tetrameter, while the “B” lines are written in iambic trimeter. Limericks usually stand alone as a five-line poem and often contain bawdy or humorous subject matter. Nineteenth-century English poet Edward Lear, whose works include the famous limerick “There Was Once an Old Man with a Beard,” popularized this form.
  4. 4. Spanish Quintain: The Spanish quintain (also known as the quintilla) is a type of five-line poetry that is eight syllables in length, each line written in iambic tetrameter. It usually follows a rhyme scheme of ABBAA or AABBA, but this five-line poetry form can follow any rhyme scheme (including ABAAB), as long as no more than two consecutive lines rhyme at a time.
  5. 5. Pentastich: A pentastich is a free verse or blank verse form of quintain poetry. Each five-line stanza contains no rhyme or meter.
  6. 6. Sicilian quintain: The Sicilian quintain employs an ABABA rhyme sequence. Though the original form of the Sicilian quintain had no specific form or meter, it is now common for it to be written iambic pentameter. In the Shakespearean sonnet “Sonnet 99,” the author’s first stanza is a Sicilian quintain, followed by two four-line stanzas (quatrains).
  7. 7. Tanka: The tanka is a Japanese form of quintain poetry. Much like a haiku, the tanka has particular syllable requirements. In Japanese, the tanka is written as one unbroken line consisting of 31 syllables, but when it is converted into English poetry, it is usually broken up into five lines. In this case, the first and third lines contain five syllables, while the second, fourth, and fifth lines contain seven syllables.
  8. 8. Envelope quintet: An envelope quintet is a five-line verse in which the inner lines are enclosed by the rhyming outer lines. The rhyme scheme may look like ABCBA, AABAA, or ABBBA (in which the middle lines form a rhyming tercet)."


25 Steps and Beyond: Collected Works
Poetry, Indexes, Anthologies, Research
By Michael P. Garofalo


Tuesday, April 15, 2025

Hillcrest by Edward Arlington Robinson

Hillcrest

By Edward Arlington Robinson

1916

(To Mrs. Edward MacDowell)


No sound of any storm that shakes  
Old island walls with older seas  
Comes here where now September makes  
An island in a sea of trees.  
 
Between the sunlight and the shade
A man may learn till he forgets  
The roaring of a world remade,  
And all his ruins and regrets;  
 
And if he still remembers here  
Poor fights he may have won or lost,—
If he be ridden with the fear  
Of what some other fight may cost,—  
 
If, eager to confuse too soon,  
What he has known with what may be,  
He reads a planet out of tune
For cause of his jarred harmony,—  
 
If here he venture to unroll  
His index of adagios,  
And he be given to console  
Humanity with what he knows,—
 
He may by contemplation learn  
A little more than what he knew,  
And even see great oaks return  
To acorns out of which they grew.  
 
He may, if he but listen well,
Through twilight and the silence here,  
Be told what there are none may tell  
To vanity’s impatient ear;  
 
And he may never dare again  
Say what awaits him, or be sure
What sunlit labyrinth of pain  
He may not enter and endure.  
 
Who knows to-day from yesterday  
May learn to count no thing too strange:  
Love builds of what Time takes away,
Till Death itself is less than Change.  
 
Who sees enough in his duress  
May go as far as dreams have gone;  
Who sees a little may do less  
Than many who are blind have done;
 
Who sees unchastened here the soul
Triumphant has no other sight
Than has a child who sees the whole
World radiant with his own delight.
 
Far journeys and hard wandering
Await him in whose crude surmise
Peace, like a mask, hides everything
That is and has been from his eyes;
 
And all his wisdom is unfound,
Or like a web that error weaves
On airy looms that have a sound
No louder now than falling leaves.

25 Steps and Beyond: Collected Works
Poetry, Indexes, Anthologies, Research
By Michael P. Garofalo

Tanka Poetry - Quintains
By Mike Garofalo

Monday, April 14, 2025

Sun Tai Chi Chuan Characteristics

[Here is a Cloud Hands Blog repost from June 19, 2009.]


"The Four Characteristics of Sun Shi Tai Ji:

1. The natural position of the body. The position of the body is more natural than in other forms of Tai Ji. The basic position - San Ti Shi - comes from Xing Yi. It differs from the traditional basic position - Hun Yuan Zhuang. The position of the body is higher (angle with the knees of 135°), the axis head - centre of gravity falls on only one foot and not with equal distance of the two feet, the feet are positioned one compared to the other according to an angle of 45° and not in parallel or are aligned like usually used in other schools of Tai Ji. All these characteristics respect the natural positioning of the body with two consequences. Initially a practice more favorable to health, without excessive wear (of the knees in particular). Then, a good balance between stability and flexibility.

2. Flexible and fast movement. The movement of the feet is flexible and fast: as soon as a leg advances or moves back, the other leg follows immediately. One does not find in Sun Shi Tai a horse riding stance with feet equal distance apart or the bow and arrow posture of traditional Tai Ji. In Sun Shi, one uses the free steps coming from Xing Yi and of Bagua. The centre of gravity always falls on one leg; a foot supports all the weight of the body, the other follows, free. The steps forwards are the steps of Beng Quan, and backwards the steps of Pi Quan. The steps of rotation correspond to the steps of Ba Gua. Sun Shi is light, fluid and fast. It is compared with the water which runs and with the clouds which slip into a windy sky.

3. The specific figure of Kai He. Sun Shi Tai Ji has a very specific figure; Kai He (to open - to close) which is found neither in other forms of Tai Ji, nor in Ba Gua or Xing Yi. This Kai He appears with each connection and transition. It makes it possible to control and adjust breathing and to accumulate the Shi (energy potential) in order to prepare for the next change.

4. It is an art which aims at effectiveness in combat. Sun Shi Tai Ji is truly an art of combat. The amplitude of the gestures is limited, the course of the hands are direct, natural and aims to be effective. . It is not the force of the arms which strike, but the sum total of the elastic force of each movement carried out on a correct and uniform axis of gravity."
- Master Bob Melia, Sun Shi Tai Chi

Sun Taijiquan: Bibliography, Links, Resources, Instructions, Quotes, Glossary
By Mike Garofalo.

Research by Mike Garofalo

Sun Taijiquan Website Index Page

Sun Lu Tang (1861-1933) Biographical Information

Sun Tai Chi Chuan International Competition 73 Form
Instructions, Bibliography, Links, Resources.

Sun Taijiquan Blog

Sun Taijiquan Dictionary

Sun Lu Tang's Xing Yi Quan (Hsing I Chuan)

Sun Lu Tang's Baguazhang (BaQua Quan)


Sun Taijiquan is reputed to help with osteoarthritis.  I have problems with arthritis in my feet, shoulder, tailbone, and hands.  Nothing actute at the present time, but annoying.  Sometimes, I have to adjust my workouts in the gym, in yoga, or in my taijiquan practice to manage the discomfort from increasing osteoarthritis.

Help with Arthritis: Tai Chi, Chi Kung, Yoga, Walking, and Diet   Bibliography, links, resources, recommended books, information, quotations, tips, and research.  By Michael P. Garofalo.  
 

Friday, April 11, 2025

Tao Te Ching, Chapter 23

Daodejing, Laozi
Chapter 23


"To be always talking is against nature.
For the same reason a hurricane never lasts a whole morning,
Nor a rainstorm all day.
Who is it that makes the wind and rain?
It is Heaven-and Earth.
And if even Heaven-and Earth cannot blow or pour for long,
How much less in his utterance should man?
Truly, if one uses the Way as one's instrument,
The results will be like the Way;
If one uses the “power” as instrument,
The results will be like the “power”.
If one uses what is the reverse of the “power”,
The results will be the reverse of the “power”.
For to those who have conformed themselves to the Way,
The Way readily lends its power.
To those who have conformed themselves to the power,
The power readily, lends more power.
While to those who conform themselves to inefficacy,
Inefficacy readily lends its ineffectiveness.
“It is by not believing in people that you turn them into liars.”"
-  Translated by Arthur Waley, 1934, Chapter 23 



"Nature does not have to insist,
Can blow for only half a morning,
Rain for only half a day,
And what are these winds and these rains but natural?
If nature does not have to insist,
Why should man?
It is natural too
That whoever follows the way of life feels alive,
That whoever uses it properly feels well used,
Whereas he who loses the way of life feels lost,
That whoever keeps to the way of life
Feels at home,
Whoever uses it properly
Feels welcome,
Whereas he who uses it improperly
Feels improperly used:
'Fail to honor people,
They fail to honor you."
-  Translated by Witter Bynner, 1944, Chapter 23



"With few words affirm the Self.
A great wind does not blow all the morning,
A heavy wind does not continue all day.
Why is this so?
It is because of the inter-relations of Heaven and Earth.
If Heaven and Earth cannot make things last long.
How much less can man?
Therefore he who follows the service of Tao is one with Tao,
He who is virtuous is one with Teh,
He who fails is one with failure.
He who is one with Tao,
Tao shall also claim him.
He who is one with Teh
Teh shall also claim him.
He who is one with failure,
Failure shall also claim him.
Faith that is not complete is not faith."
-  Translated by Isabella Mears, 1916, Chapter 23


"To be sparing of words is natural.
A violent wind cannot last a whole morning; pelting rain cannot last a whole day.
Who have made these things but heaven and earth?
Inasmuch as heaven and earth cannot last forever, how can man?
He who engages himself in Tao is identified with Tao.
He who engages himself in virtue is identified with virtue.
He who engages himself in abandonment is identified with abandonment.
Identified by Tao, he will be well received by Tao.
Identified with virtue, he will be well received by virtue.
Identified with abandonment, he will be well received by abandonment."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 23 


希言自然.
故飄風不終朝.
驟雨不終日.
孰為此者, 天地.
天地尚不能久.
而況於人乎.
故從事於道者.
道者同於道.
德者同於德.
失者同於失.
同於道者, 道亦樂得之.
同於德者, 德亦樂得之.
同於失者, 失亦樂得之.
信不足焉, 有不信焉. 
-  Chinese characters, Tao Te Ching, Chapter 23



xi yan zi ran.
gu piao feng bu zhong zhao.
zhou yu bu zhong ri.
shu wei ci zhe, tian di.
tian di shang bu neng jiu.
er kuang yu ren hu.
gu cong shi yu dao zhe.
dao zhe tong yu dao.
de zhe tong yu de.
shi zhe tong yu shi.
tong yu dao zhe, dao yi le de zhi.
tong yu de zhe, de yi le de zhi.
tong yu shi zhe, shi yi le de zhi.
xin bu zu yan, you bu xin yan!
-  Pinyin Romanization, Daodejing, Chapter 23 
 
 
"Sparing indeed is the Nature of its Talk ...
Sparing indeed is nature of its talk:
The whirlwind will not last the morning out;
The cloudburst ends before the day is done.
What is it that behaves itself like this?
The earth and sky! And if it be that these
Cut short their speech, how much more yet should man!
If you work by the Way,
You will be of the Way;
If you work through its virtue
you will be given the virtue;
Abandon either one
And both abandon you.
Gladly then the Way receives
Those who choose to walk in it;
Gladly too its power upholds
Those who choose to use it well;
Gladly will abandon greet
Those who to abandon drift.
Little faith is put in them
Whose faith is small."
-  Translated by Raymond Blackney, 1955, Chapter 23



"Hablar poco es lo natural.
Un huracán no dura toda la mañana.
Un aguacero no dura todo el día.
¿Quién hace estas cosas?
El cielo y la tierra.
Sí las cosas del cielo y la tierra
no pueden durar eternamente,
¿cómo pretende el hombre que sus cosas sí lo hagan?
Así, quien acepta al Tao
se une al Tao.
Quien acepta la virtud,
se une a la virtud.
Quien acepta la pérdida,
se une a esa pérdida.
Quien se identifica con una de estas cosas,
por ella es acogido y podrá avanzar plenamente.
Ábrete al Tao,
después confía en tus respuestas naturales
y todo encajará en su sitio."
-  Translation from Wikisource, 2013, Capitulo 23  


"To speak little is natural.
Therefore a gale does not blow a whole morning
Nor does a downpour last a whole day.
Who does these things? Heaven and Earth.
If even Heaven and Earth cannot force perfect continuity
How can people expect to?
Therefore there is such a thing as aligning one's actions with the Tao.
If you accord with the Tao you become one with it.
If you accord with virtue you become one with it.
If you accord with loss you become one with it.
The Tao accepts this accordance gladly.
Virtue accepts this accordance gladly.
Loss also accepts accordance gladly.
If you are untrustworthy, people will not trust you."
-  Translated by Charles Muller, 1891, Chapter 23



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

Chapter 23, Tao Te Ching by Lao Tzu


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

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices


Taoism: A Selected Reading List






 

Thursday, April 10, 2025

Potholes State Park, Yurt Camping Trip, Day 4

Potholes State Park, Yurt Camping Trip, Day 4

We packed up all our gear in the Ford. Said our last goodbyes to Mick and April. 

Karen drove to Umatilla, I drove to Hood River, and Karen drove back into Portland/Vancouver.



























Wednesday, April 09, 2025

Potholes State Park, Yurt Camping, Day 3

Potholes State Park, Washington State

Potholes State Park, Eastern Central Washington State

Columbia National Wildlife Refuge

Columbia National Wildlife Refuge - Wikipedia

"Birdsong by day, coyote chorus by night. Dramatic cliffs and rimrock sit side-by-side with lakes, potholes, and marshes. Desert denizens and waterfowl sharing the same rugged landscape.

Comprising nearly 30,000 acres, Columbia National Wildlife Refuge is a scenic mixture of rugged cliffs, canyons, lakes, grasslands and sagebrush. The combination of lakes and surrounding irrigated croplands, combined with generally mild winters and the protection provided by the refuge, attracts large numbers of migrating and wintering mallards, Canada geese, tundra swans and other waterfowl."

Columbia National Wildlife Refuge is a scenic mixture of rugged cliffscanyons, lakes, and sagebrush grasslands. Formed by fire, ice, floods, and volcanic tempest, carved by periods of extreme violence of natural forces, the refuge lies in the middle of the Drumheller Channeled Scablands of central Washington. The area reveals a rich geologic history highlighted by periods of dramatic activity, each playing a major role in shaping the land. The northern half of the refuge, south of Potholes Reservoir, is a rugged jumble of cliffs, canyons, lakes, and remnants of lava flows. This part of the Scablands, known as the Drumheller Channels, is the most spectacularly eroded area of its size in the world and was designated as a National Natural Landmark in 1986.

Moses Lake City, Washington, (27,000 Population)

Othello, Washington