Friday, October 24, 2014

Daodejing, Laozi, Chapter 41

Tao Te Ching by Lao Tzu
Chapter 41

"When a superior scholar hears of Reason he endeavors to practise it.
When an average scholar hears of Reason he will sometimes keep it and sometimes lose it.
When an inferior scholar hears of Reason he will greatly ridicule it.
Were it not thus ridiculed, it would as Reason be insufficient.
Therefore the poet says:
"The Reason--enlightened seem dark and black,
The Reason--advanced seem going back,
The Reason--straight-levelled seem rugged and slack.
"The high in virtue resemble a vale,
The purely white in shame must quail,
The staunchest virtue seems to fail.
"The solidest virtue seems not alert,
The purest chastity seems pervert,
The greatest square will rightness desert.
"The largest vessel is not yet complete,
The loudest sound is not speech replete,
The greatest form has no shape concrete."
Reason so long as it remains latent is unnamable.
Yet Reason alone is good for imparting and completing."
-  Translated by D.T. Suzuki and Paul Carus, 1913, Chapter 41

"When the lofty hear of Way
they devote themselves.
When the common hear of Way
they wonder if it's real or not.
And when the lowly hear of Way
they laugh out loud.
Without that laughter, it wouldn't be Way.
Hence the abiding proverbs:
Luminous Way seems dark.
Advancing Way seems retreating.
Formless Way seems manifold.
High Integrity seems low-lying.
Great whiteness seems tarnished.
Abounding Integrity seems lacking.
Abiding Integrity seems missing.
True essence seems protean.
The great square has no corners,
and the great implement completes nothing.
The great voice sounds faint,
and the great image has no shape.
Way remains hidden and nameless,
but it alone nourishes and brings to completion."
-  Translated by David Hinton, Chapter 41  

"When the man of highest capacities hears Tao
He does his best to put it into practice.
When the man of middling capacity hears Tao
He is in two minds about it.
When the man of low capacity hears Tao
He laughs loudly at it.
If he did not laugh, it would not be worth the name of Tao.
Therefore the proverb has it:
“The way out into the light often looks dark,
The way that goes ahead often looks as if it went back.”
The way that is least hilly often looks as if it went up and down,
The “power” that is really loftiest looks like an abyss,
What is sheerest white looks blurred.
The “power” that is most sufficing looks inadequate,
The “power” that stands firmest looks flimsy.
What is in its natural, pure state looks faded;
The largest square has no corners,
The greatest vessel takes the longest to finish,
Great music has the faintest notes,
The Great From is without shape.
For Tao is hidden and nameless.
Yet Tao alone supports all things and brings them to fulfillment."
-  Translated by Arthur Waley, 1934, Chapter 41

"When great scholars heard of Tao, they diligently followed it.
When mediocre scholars heard of Tao, sometimes they kept it, sometimes they lost it.
When inferior scholars heard of Tao, they laughed at it.
Whether they laugh or whether they follow, Tao remains active.
Therefore the poets have said:
Brightness of Tao seems to be dark,
Progress in Tao seems going back,
The aim of Tao seems confused.
The highest Tao seems lowliest,
Great purity seems full of shame,
The fullest Teh seems incomplete.
Teachers of Teh have lost their zeal
And certain Truth appears to change.
A great square with inner angles,
A great vase unfinished,
A great voice never heard,
A great Image with inner form.
Tao is hid within its Name,
But by Tao the Masters bless,
And all things bring to perfectness."
-  Translated by Isabella Mears, 1916, Chapter 41

上士聞道, 勤而行之.
中士聞道, 若存若亡, 下士聞道, 大笑之. 
故建言有之, 明道若昧.

夫唯道, 善貸且成. 
-  Chinese characters, Tao Te Ching, Chapter 41

shang shih wên tao, ch'in erh hsing chih.
chung shih wén tao, jo ts'un jo wang, hsia shih wên tao, ta hsiao chih.
pu hsiao pu tsu yi wei tao.
ku chien yen chê chih.
ming tao jo mei.
chin tao.
jo t'ui yi tao jo lei.
shang tê jo ku.
ta pai jo ju.
kuang tê jo pu tsu.
chien tê jo t'ou.
chih chên jo yü.
ta fang wu yü.  
ta ch'i wan ch'eng.
ta yin hsi shêng.
ta hsiang wu hsing.
tao yin wu ming.
fu wei tao shan tai ch'ieh ch'êng.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 41  


"Scholars of the highest class, when they hear about the Tao, earnestly carry it into practice.
Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it.
Scholars of the lowest class, when they have heard about it, laugh greatly at it.
If it were not laughed at, it would not be fit to be the Tao.
Therefore the sentence-makers have thus expressed themselves:
'The Tao, when brightest seen, seems light to lack;
Who progress in it makes, seems drawing back;
Its even way is like a rugged track.
Its highest virtue from the vale doth rise;
Its greatest beauty seems to offend the eyes;
And he has most whose lot the least supplies.
Its firmest virtue seems but poor and low;
Its solid truth seems change to undergo;
Its largest square doth yet no corner show
A vessel great, it is the slowest made;
Loud is its sound, but never word it said;
A semblance great, the shadow of a shade.'
The Tao is hidden, and has no name; but it is the Tao which is skilful at imparting
to all things what they need and making them complete."
-  Translated by James Legge, 1891, Chapter 41  

"When superior people hear of the Way, they carry it out with diligence.
When middling people hear of the way, it sometimes seems to be there, sometimes not.
When lesser people hear of the Way, they ridicule it greatly.
If they didn't laugh at it, it wouldn't be the Way.
So there are constructive sayings on this: The Way of illumination seems dark, the Way of advancement seems retiring, the Way of equality seems to categorize; higher virtue seems empty, greater purity seems ignominious, broad virtue seems insufficient,
constructive virtue seems careless.
Simple honesty seems changeable, great range has no boundaries, great vessels are finished late; the great sound has a rarefied tone, the great image has no form, the Way hides in namelessness.
Only the Way can enhance and perfect."
-  Translated by Thomas Cleary, 1991, Chapter 41  

"Los estudiantes sabios escuchan al Tao
y lo practican diligentemente.
Los estudiantes mediocres escuchan al Tao
y lo abandonan una y otra vez.
Los estudiantes vulgares escuchan al Tao
y se ríen de él.
Si gente como esa no se riera,
el Tao no sería lo que es.
En consecuencia se dice que:
El pasado brillante parece empañado.
Progresar parece retroceder.
El modo fácil parece arduo.
La mayor Virtud parece vacía.
La gran pureza parece sombría.
La Virtud más sana parece inadecuada.
La fuerza de la Virtud parece frágil.
La Virtud real parece irreal.
El perfecto cuadrado parece sin ángulos.
Los grandes talentos maduran tarde.
Las notas más agudas son difíciles de oír.
Las más grandes formas no tienen forma.
El Tao es oculto y sin nombre.
Sólo el Tao alimenta y
logra que todo se realice."
-  Translation from Wikisource, 2013, Capitulo 41

"The true student hears of the Tao; he is diligent and practices it.
The average student hear of it; sometimes he appears to be attentive, then again he is inattentive.
The half hearted student hears of it; he loudly derides it.
If it did not provoke ridicule it would not be worthy of the name Tao.
Again there are those whose only care is phraseology.
The brilliancy of the Tao is an obscurity;
the advance of the Tao is a retreat;
the equality of the Tao is an inequality;
the higher energy is as cosmic space;
the greatest purity is as uncleanness;
the widest virtue is as if insufficient;
established virtue is as if furtive;
the truest essence is as imperfection;
the most perfect square is cornerless;
the largest vessel is last completed;
the loudest sound has fewest tones;
the grandest conception is formless.
The Tao is concealed and nameless,
yet it is the Tao alone which excels in imparting and completing."
-  Translated by C. Spurgeon Medhurst, 1905, Chapter 41  

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

Taoism: A Selected Reading List

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

Wednesday, October 22, 2014

Positive Aging Principles

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

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

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

Making Aging Positive by Linda P. Fried 

Aging Well:  Recommended Readings, Quotes, and Resources

Living the Good Life: Principles, Recommendations, Wisdom

Monday, October 20, 2014

Tai Chi Chi Kung Shibashi Exercises

The Tai Chi Qigong Shibashi Series was created by Professor Lin Hou Sheng from China.  Part 1, 18 movements (Shi Ba Shi) was created in 1979.  Part 2, 18 movements, was created in 1988.  Four more Tai Chi Qigong 18 movement sets were created in the 1990's.  Professor Lin's best selling book, Qi Gong is the Answer to Health, was first published in 1985 in China.  

The movements are done slowly, gently, and deliberately.  Deep breathing is coordinated carefully with each movement sequence.  There is little or no movement of the feet.  Suitable for persons of all ages.  A number of the hand movements are similar to those used in Yang style Taijiquan.   

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

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

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

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

Saturday, October 18, 2014

Actions Speak Louder Than Words

Undoubtedly, our beliefs and thoughts do greatly effect both our perceptions and emotions, and the reverse is true.  They are all intertwined and interdependent.

Consider the following thought/belief, attributed by Lewis Richmond to the Dalai Lama:

"If someone shows genuine love and compassion toward fellow human brothers and sisters, and toward the Earth itself, then I think we can be sure that that person truly demonstrates love for God."

So, minding my own business, with no ill will towards others, today I tend my garden, take a long walk, play with my dog, laugh, and sit in the sun and read.  So, have I demonstrated, in a small way, love for God? 

Aging Well:  Recommended Readings, Quotes, and Resources

Living the Good Life: Principles, Recommendations, Wisdom


Friday, October 17, 2014

Tao Te Ching by Lao Tzu, Chapter 42

Daodejing, Laozi
Chapter 42

"The Dao produced One; One produced Two;
Two produced Three; Three produced All things.
All things leave behind them the Obscurity out of which they have come, and go forward to embrace
the Brightness into which they have emerged, while they are harmonized by the Breath of Vacancy.
What men dislike is to be orphans, to have little virtue, to be as carriages without naves;
and yet these are the designations which kings and princes use for themselves.
So it is that some things are increased by being diminished, and others are diminished by being increased.
What other men thus teach, I also teach.
The violent and strong do not die their natural death.
I will make this the basis of my teaching."
-  Translated by James Legge, 1891, Chapter 42

"Dao sprouted as one.
One sprouted into two.
Two sprouted into three.
Three sprouted into all the living things in the universe.
All living things suffer through darkness and embrace the light.
In the middle, life's energy finds a way to act from the harmony of both.
A person's stance might be to really hate being "alone, isolated and One Without Grain".
Yet the nobility choose to call themselves by that title.
A living thing may be damaged by increase; or may profit by decrease.
Therefore, if a person realizes that their attitude can teach others,
In the evening they will consider and discuss things, teaching each other.
Therefore those who are aggressive and violent will die incomplete.
I'll take these lessons as though they came from my father."
-  Translated by Nina Correa, 2005, Chapter 42  

"The Tao gives birth to the One.
 The One gives birth to two.
 Two gives birth to three.
 And three gives birth to the ten thousand things.
 The ten thousand things have their backs in the shadow
 while they embrace the light.
 Harmony is achieved by blending
 the breaths of these two forces.
 People dislike the words "alone," "helpless," "worthless,"
 yet this is how Princes describe them selves.
 So it is that sometimes a thing is increased
 by being diminished and
 diminished by being increased.
 What others teach I also teach:
 "A violent person will not die a natural death."
 I shall make this the basis of my teaching."
 -  Translated by Tolbert McCarroll, 1982, Chapter 42

"The Way begot one,
And the one, two;
Then the two begot three
And three, all else.
All things bear the shade on their backs
And the sun in their arms;
By the blending of breath
From the sun and the shade,
Equilibrium comes to the world.
Orphaned, or needy, or desolate, these
Are conditions much feared and disliked;
Yet in public address, the king
And the nobles account themselves thus.
So a loss sometimes benefits one
Or a benefit proves to be loss.
What others have taught
I also shall teach:
If a violent man does not come
To a violent death,
I shall choose him to teach me."
-  Translated by Raymond B. Blakney, 1955, Chapter 42  

人之所惡唯孤寡不穀, 而王公以為稱. 
人之所教, 我亦教之. 
-  Chinese characters, Tao Te Ching, Chapter 42

dao sheng yi. 
 yi sheng er. 
 er sheng san. 
 san sheng wan wu.
 wan wu fu yin er bao yang. 
 chong qi yi wei he.
 ren zhi suo wu wei gu gua bu gu, er wang gong yi wei cheng.
 gu wu huo sun zhi er yi. 
 huo yi zhi er sun.
 ren zhi suo jiao, wo yi jiao zhi. 
 qiang liang zhe bu de qi si. 
 wu jiang yi wei jiao fu.
 -  Pinyin Romanization, Daodejing, Chapter 42   

"Nature first begets one thing.
The one thing begets another.
The two produce a third.
In this way, all things are begotten.
Why? Because all things are impregnated by two alternating tendencies, the tendency towards completion and the tendency towards initiation, which acting together, complement each other.
Most men dislike to be considered of no account, lowly, unworthy.
Yet intelligent leaders call themselves thus.
For people are admired for their humility and despised for their pride.
There are many other ways of illustrating what I am teaching: "Extremists reach untimely ends."
This saying may be taken as a good example."
-  Translated by Archie J. Bahm, Chapter 42   

"The Tao produced One; One produced Two;
Two produced Three; Three produced All.
All the myriad things bear the yin with darkened pall,
They embrace the yang which lights the coming view,
And between the yin that was, and the yang that is to be,
The immaterial breath makes harmony.
Things that men dislike are to be orphans, lonely men,
Unworthy, incomplete, and yet these very things
Are taken for their titles by princes and by kings;
So it is sometimes that losing gains again,
And sometimes that gaining loses in its turn.
I am teaching what, by others taught, I learn;
The violent and aggressive a good death do not die,
And the father of this teaching, it is I."
-  Translated by Isaac Winter Hesysinger, 1903, Chapter 42  

"El Tao engendra al Uno,
El Uno engendra al Dos,
El Dos engendra al Tres.
El Tres engendra a los diez mil seres.
Los diez mil seres llevan el Yin en sus espaldas y el Yang en sus frentes,
Y la armonía de su Chi depende del equilibrio de estas dos fuerzas.
Los hombres aborrecen la soledad, la pobreza, la indignidad,
y estos nombres los usan los soberanos para sus títulos.
Porque unos ganan perdiendo, y otros pierden ganando.
Yo enseño lo que otros han enseñado:
"el hombre que vive violentamente, morirá violentamente".
Esta es la guía de mi enseñanza."
-  Translation from Wikisource, 2013, Capitulo 42

"Tao emaned the One; the one emaned the Two; and the two emaned the Three.
From the Three all things have proceeded.
All things are backed by the Unmanifest and faced by the Manifest.
That which unites them is the immaterial breath.
Orphanage, isolation, and a chariot without wheels are shunned by the people; but kings and great men appropriate these names to themselves.
For things increase by being deprived; and being added to they are diminished.
That which people teach by their actions I make use of to instruct them.
Those who are violent and headstrong, for example, do not die a natural death.
They teach a good lesson, and so I make use of them."
-  Translated by Walter Gorn Old, 1904, Chapter 42  

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

Taoism: A Selected Reading List

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


Wednesday, October 15, 2014

Lunge Exercises

The common exercise called the "lunge" is used in many fitness programs.  Basically, one leg is positioned forward with the knee bent and the front foot flat on the floor.  The forward knee joint should be positioned directly over the center of the foot.  The forward kneecap should not go past the toes or behind the heel.  

The back leg is extended and positioned behind the body.  The back foot may face forward, or to the side at up to a 45 degree angle.  The back knee may be slightly bent, or bent quite a bit and lowered down nearly to the floor, depending upon the strength and knee flexibility of the exerciser.   

The upper torso is kept erect and centered over the hips.  Look straight forward and keep the head lifted.  The arms and hands may take a variety of positions.  

The lunge exercise works the muscles of the thighs, buttocks. hip flexors and extensors, calves, lower back, and the hamstrings.  All lunges primarily strengthen the muscles of the front of the thigh (quadriceps).   

The lunge exercise is often performed using one's bodyweight alone; however, many athletes hold dumbells, kettlebells, or barbells in their hands as they step forward into the lunge position and then back to a standing position.  

Yoga uses many lunge postures:  Warrior poses (Virabhadrasana), Cresent Moon (Anjaneyasana), Equestrain (Ashwa Sanchalanasana), etc.  The Equestrian pose also stretches the illio psoas muscle in the back leg side.  

Tai Chi Chuan uses many forward lunge postures:  Parting the Wild Horses Mane, Brush Knee, Single Whip, Ward Off, Fair Lady Works the Shuttles, etc.; and side lunge postures: Lazily Tying the Coat, etc.

Taijiquan and yoga lunge poses often do not drop the back knee so low the ground, tend to keep the back leg straighter with the knee slightly bend, and the back foot at an angle.  This position is much safer for older persons.  Bodybuilders, weightlifters and younger active athletes tend to keep both feet facing forward, dip the back knee closer to the floor, and hold dumbbells in their hands. 

Lunge Exercises: Videos, How To, Safety Tips and More.  By Mike Behnken.

Sunday, October 12, 2014

Aspects of Good Mental Health

Traits and Behaviors of Mental Heath

"Although no group of authorities fully agree on a definition of the term mental health, it seems seems to include several traits and behaviors that are frequently endorsed by leading theorists and therapists (e.g., Sigmund Freud, Carl Jung, Alfred Adler, Karen Horney, Erich Fromm, Rudolf Dreikurs, Fritz Perls, Abraham Maslow, Marie Jahoda, Carol Rodgers, Rollo May, Albert Ellis, etc.).  These include such traits as self-interest, self-direction, social interest, tolerance, acceptance of ambiguity and uncertainty, flexibility, acceptance of social reality, commitment, risk taking, self-acceptance, rationality and scientific thinking.  Not all mentally healthy individuals possess the highest degree of these traits at all times, but when people seriously lack them or when they have extreme opposing behaviors, we often consider them to be at least somewhat emotionally disturbed. 

Self Interest:  Emotionally healthy people are primarily true to themselves and do not subjugate themselves or unduly sacrifice themselves for others.  Realizing that if they do not primarily take care of themselves no one else will, they tend to put themselves first, a few selected others a close second, and the rest of the world not too far behind.
Self-Direction:  Mentally healthy people largely assume responsibility for their own lives, enjoy the independence of mainly working out their own problems, and, while at times wanting or preferring the help of others, do not think that they absolutely must have such support for their effectiveness and well-being. 
Social Interest:  Emotionally and mentally healthy people are normally gregarious and decide to try to live happily in a social group.  Because they want to live successfully with others, and usually to relate intimately to a few of these selected others, they work at feeling and displaying a considerable degree of social interest and interpersonal competence. 
Tolerance:  Emotionally healthy people tend to give other humans the right to be wrong.  While disliking or abhorring other's behavior, they refuse to condemn them as total persons for performing poor behavior.  They fully accept the fact that all humans seem to be remarkably fallible; they refrain from unrealistically demanding and commanding that any of them be perfect; and they desist from damning people in toto when they err. 
Acceptance of Ambiguity and Uncertainty:  Emotionally mature individuals accept the fact that, as far as has yet been discovered, we live in a world of probability and chance, where there are not, and probably ever will be, absolute necessities or complete certainties.  Living in such a world is not only tolerable but, in terms of adventure, learning and striving, can even be very exciting and pleasurable. 
Flexibility:  Emotionally sound people are intellectually flexible, tend to be open to change at all times, and are prone to take an unbigoted (or at least less bigoted) view of the infinitely varied people, ideas, and things in the world around them.  They can be firm and passionate in their thoughts and feelings, and they comfortably look at new evidence and often revise their notions of "reality" to conform with this evidence. 
Acceptance of Social Reality:  Emotionally healthy people, it almost goes without saying, accept was is going on in the world.  This means several important things: (1) they have a reasonably good perception of social reality and do not see things that do not exist and do not refuse to see things that do; (2) they find various aspects of life, in accordance with their own goals and inclination, "good" and certain aspects "bad" ─ but they accept both these aspects, without exaggerating the "good" ones and without denying or whining about the "bad" ones; (3) they do their best to work at changing those aspects of life they view as "bad," to accept those they cannot change, and to acknowledge the difference between the two.
Commitment:  Emotionally healthy and happy people are usually absorbed in something outside of themselves, whether this be people, things, or ideas.  They seem to live better lives when they have at least one major creative interest, as well as some outstanding human involvement, which they make very important to themselves and around which the structure a good part of their lives.
Risk Taking:  Emotionally sound people are able to take risks.  They ask themselves what they would really like to do in life, and then try to do it, even though they have to risk defeat or failure.  They are reasonably adventurous (though not foolhardy); are will to try almost anything once, if only to see how they like it; and look forward to different or unusual breaks in their usual routines. 
Self-Acceptance:  People who are emotionally healthy are usually glad to be alive and to accept themselves as "deserving" of continued life and happiness just because they exist and because they have some present or future potential to enjoy themselves.  They fully or unconditionally accept themselves.  They try to perform competently in their affairs and win the approval and love of others; but they do so for enjoyment and not for ego gratification or self-deification. 
Rationality and Scientific Thinking:  Emotionally stable people are reasonably objective, rational, and scientific.  They not only construct reasonable and empirically substantiated theories relating to what goes on in the surrounding world (and with their fellow creatures who inhabit this world), but they are also able to supply the rules of logic and of the scientific method to their own lives and their interpersonal relationships. "

-  Albert Ellis, Ph.D.  The Albert Ellis Reader: A Guide to Well-Being Using Rational Emotive Behavior Therapy, 1998, pp. 235-252.  Based on the 1962 essay titled "The Case Against Religion: A Psychotherapist's View."  

How to Live the Good Life: Advice from Wise Persons

Saturday, October 11, 2014

Walk Your Way to Better Health

"Taking a moderately-paced walk for between 30 and 45 minutes daily was found to increase the amount of immune system cells that were present in the body. The levels of immunity boosters remained elevated for several hours after exercise and appear to have a cumulative effect in protecting against illnesses over time."
Walk Away from Colds

"There are countless physical activities out there, but walking has the lowest dropout rate of them all! It's the simplest positive change you can make to effectively improve your heart health.
Research has shown that the benefits of walking and moderate physical activity for at least 30 minutes a day can help you:
  • Reduce the risk of coronary heart disease
  • Improve blood pressure and blood sugar levels
  • Improve blood lipid profile
  • Maintain body weight and lower the risk of obesity
  • Enhance mental well being
  • Reduce the risk of osteoporosis
  • Reduce the risk of breast and colon cancer
  • Reduce the risk of non-insulin dependent (type 2) diabetes."
American Heart Association, The Benefits of Walking

Ways of Walking  Hundreds of quotations, sayings, poems, quips, and insights about walking.  

"Walking is one of the simplest and easiest ways to get the exercise you need in order to be healthy—and almost anyone can do it. Walking can strengthen bones, tune up the cardiovascular system, and clear a cluttered mind. This uncomplicated but important activity continues to attract researchers, reports the March 2011 issue of the Harvard Health Letter. Recent research indicates that:  Later in life, walking becomes as much an indicator of health as a promoter of it. After age 65, how fast you walk may predict how long you have to live. Walking, or gait, has long been recognized as a proxy for overall health and has been measured in many studies. Researchers have found a remarkably consistent association between faster walking speed and longer life."
-  Harvard Medical School, Research Points to Even More Health Benefits of Walking


Friday, October 10, 2014

Dao De Jing, Laozi, Chapter 43

Tao Te Ching by Lao Tzu
Chapter 43

"The softest of stuff in the world
Penetrates quickly the hardest;
Insubstantial, it enters
Where no room is.
By this I know the benefit
Of something done by quiet being;
In all the world but few can know
Accomplishment apart from work,
Instruction when no words are used."
-  Translated by Raymond B. Blakney, 1955, Chapter 43  

"As the soft yield of water cleaves obstinate stone,
So to yield with life solves the insoluble:
To yield, I have learned, is to come back again.
But this unworded lesson,
This easy example,
Is lost upon men."
-  Translated by Witter Bynner, 1944, Chapter 43  

"That which offers no resistance,
overcomes the hardest substances.
That which offers no resistance
can enter where there is no space.
Few in the world can comprehend
the teaching without words,
or understand the value of non-action."
-  Translated by John H. McDonald, 1996, Chapter 43   

天下之至柔, 馳騁天下之至堅. 
無為之益, 天下希及之. 
-  Chinese characters, Tao Te Ching Chapter 43 

t'ien hsia chih chih jou, ch'ih ch'êng t'ien hsia chih chih chien.
wu yu ju wu chien.
wu shih yi chih wu wei chih yu yi.
pu yen chih chiao.
wu wei chih yi, t'ien hsia hsi chi chih.
-  Wade-Giles Romanization, Tao Te Ching, Chapter 43  

"The softest substance of the world
Goes through the hardest.
That-which-is-without-form penetrates that-which-has-no-crevice;
Through this I know the benefit of taking no action.
The teaching without words
And the benefit of taking no action
Are without compare in the universe."
-  Translated by Lin Yutang, 1955, Chapter 43  

"The softest thing in the world can overcome the hardest.
The shapeless can penetrate the seamless.
Thus I know the value of not acting.
Few understand the wordless teaching of non-action."
-  Translated by Ned Ludd, Chapter 43    

"The world’s weakest drives the world’s strongest.
The indiscernible penetrates where there are no crevices.
From this I perceive the advantage of non-action.
Few indeed in the world realize the instruction of the silence, or the benefits of inaction."
-  Translated by C. Spurgeon Medhurst, 1905, Chapter 43 

"Lo más blando del mundo
vence a lo más duro.
La nada penetra donde no hay resquicio.
Por esto conozco la utilidad del no-interferir.
Pocas cosas bajo el cielo son tan instructivas como las lecciones del silencio,
o tan beneficiosas como los frutos del no-interferir.
Pocos en el mundo llegan a comprenderlo."
-  Translation from Wikisource, 2013, Capitulo 43

"The non-existent can enter into the impenetrable.
By this I know that non-action is useful.
Teaching without words, utility without action-
Few in the world have come to this."
-  Translated by Ch'u Ta-Kao, 1904, Chapter 43

"What is of all things most yielding
Can overwhelm that which is of all things most hard.
Being substanceless it can enter even where is no space;
That is how I know the value of action that is actionless.
But that there can be teaching without words,
Value in action that is actionless,
Few indeed can understand."
-  Translated by Arthur Waley, 1934, Chapter 43  


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

Taoism: A Selected Reading List

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

Thursday, October 09, 2014

How to Boost One's Immune System

How to Boost One's Immune System

1.  Daily moderate cross training exercises.
2.  Adequate rest, relaxation, and sleep.
3.  Proper diet and adequate protein.
4.  Vitamin C supplementation.
5.  Reduce stress, overdoing, overreaching, overachieving, unrealistic objectives.
6.  Maintain cleanliness and sanitary conditions.
7.  Adequate water intake.
8.  Maintain an upbeat, positive, and realistic attitude. 
9.  Take all prescribed medicines on schedule.
10.  Don't smoke or drink alcohol.
11.  Develop and maintain positive social relationships.
12.  Stimulate and engage your thinking processes. 

There is plenty of evidence that Tai Chi, Yoga, Chi Kung, and Walking all can boost one's immune system.  However, claims by advocates of each of these mind-body exercise systems seem to ignore the fact that regular moderate exercise of just about any type will improve functioning of the immune system, combined with the other healthy living practices listed above.  I find little evidence that any one mind-body exercise system is "the best."  The bottom line, for me, is daily moderate cross training exercises.  

Wednesday, October 08, 2014

Chi Kung May Boost One's Immune System

"Qigong can be used by nearly everyone. Bill Douglas, founder of the International Health Education World T'ai Chi and Qigong Day, who is also Dr. Weil's expert advisor on the therapy, recommends qigong as a highly effective stress management tool. Along with decreasing daily stress, he contends that qigong may boost immune system function, improve balance, tone the cardiovascular system, lower blood pressure and modulate disorders of mood."
Qigong and the Immune System

Tuesday, October 07, 2014

Yoga May Boost One's Immune System

"As many longtime yogis can attest, asana practice provides a gentle, natural means of supporting the immune system on a day-to-day basis—, no matter how hectic your schedule might be. Yoga helps lower stress hormones that compromise the immune system, while also conditioning the lungs and respiratory tract, stimulating the lymphatic system to oust toxins from the body, and bringing oxygenated blood to the various organs to ensure their optimal function. “Yoga is unlike other forms of exercise that focus only on certain parts of the body,” says Kathleen Fry, M.D., president of the American Holistic Medicine Association in Scottsdale, Arizona. “Yoga works on everything.”"
Yoga and Immune System

Monday, October 06, 2014

Tai Chi May Boost One's Immune System

"Dr. Michael Irwin of University of California – Los Angeles conducted a research study that found that after 25-weeks of Tai Chi practice, older adults’ immunity against shingles was slightly higher than people who did not practice Tai Chi but got shingles vaccinations. Combining Tai Chi practice and vaccination, the seniors’ immunity index was twice as high as vaccination alone, the same level of people 30 years younger.
The Chinese Culture University in Taiwan found that Tai Chi Chuan increased circulating myeloid dendritic cells which are antigen-presenting cells of the immune system.
Chang Gung University in Taiwan found that regular Tai Chi Chuan exercise enhances functional mobility and important T cells in the immune system. It also discovered that regular Tai Chi practice improves T cell function of patients with type 2 diabetes.
If that wasn’t enough, even Dr. Oz’s personal trainer Donovan Green and world Kung Fu champion Master Karl Romain endorse taking Tai Chi for developing a stronger immune system.
From a western scientific standpoint, it’s difficult to explain exactly why and how Tai Chi affects our immune system. Dr. Peter Wayne, Assistant Professor of Harvard Medical School and author of the Harvard Medical School Guide to Tai Chi, comments with many active ingredients—movement, breathing, attention, visualization, and rich psychosocial interactions, Tai Chi is a multicomponent intervention."
-  "Can Tai Chi Boost Your Immune System?" from Asian Fortune

Sunday, October 05, 2014

Fighting Off the Flu

I was very sick with the flu for seven days.  I missed three days of work, and did not go to the gym to workout or teach yoga.  Feeling stronger today, and back to normal activities and chores around the house.   Hope to recover fully this week. 

We were in Oregon from 9/19-9/24.  A delightful trip and family visit. 

Thursday, September 25, 2014

Pulling Onions: An Old Gardener's Epigrams

Planting winter branch cuttings - talk about getting something from almost nothing. 
My mind is a sea I cannot see into; I merely skim along its surface.
Be careful not to stand up for that which will cause your downfall.    
God may be very smart, but he is a poor communicator.
What ought to be cannot be derived from what is the case, but a reasonable person ought not to ignore what is the case.  
Most tire from hatefulness; cheerfulness is abiding.
Stubborn facts are loosened up with novelty.
The act, the deed, the doing are the primary considerations. 
Keep moving― just like a cyclist that must keep pedaling and moving and avoiding falling down.
To many the sun is a god and the earth is a goddess; and, our imaginations are boundless.  
Don't kid yourself: seeing is not necessarily believing. 
If you think you are damned if you do or damned if you don't, your not thinking creatively enough. 
The ten thousand things are more enchanting than the Silent One. 
To lift the mind, move the body.
A calloused palm and dirty fingernails precede a Green Thumb. 
Absolutes squirm beneath realities. 
The empty garden is already full.
Evidence may support the pessimists' views, but optimists get to smile more.
A gardener is no farmer, he is much too impractical.
The month determines the mood.
A leaf bud - hope visible. 

Pulling Onions: 785 Quips and Sayings of an Old Gardener by Mike Garofalo

Months and Seasons

The Spirit of Gardening

Wednesday, September 24, 2014

Ba Duan Jin Chi Kung

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

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

One recent book that provides good documentation on the history of Chinese exercise practices (Chi Kung, Qigong, Neigong), including five illustrated versions of the Eight Section Brocade, is:  

An Illustrated Handbook of Chinese Qigong Forms from the Ancient Texts  Complied by Li Jingwei and Zhu Jianping.  London, Singing Dragon, 2014.  No index or bibliography, 325 pages.  ISBN: 9781848191976.  Many excellent line drawings are included to illustrate the postures.  VSCL. 
Back in 2002, I created the webpage titled:  The Eight Section Brocade Chi Kung.

The Ba Duan Jin Qigong form includes eight basic exercises to help you keep limber, become stronger, improve your balance, and increase your stamina.  There are opportunities for squatting movements and postures to strengthen the legs.  
  The entire Eight Beautiful Tapestries Chi Kung form is normally done while standing, although there are some versions done in a seated posture for meditative purposes or for frail persons. 

There are numerous versions of this popular Chi Kung form.  There are many good books, instructional DVDs, and UTube videos to choose from on this topic.  My webpage includes a long bibliography on the Eight Section Brocade Chi Kung with citations for resources, links, videos, books, and instructional DVDs on the subject.  
  I make a number of comments about each of the eight movements, including comments about the movement variations, physical training targets, muscles worked, attitude, internal alchemy (Neidan), benefits, options, comparisons with yoga asanas, and breathing patterns.  

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

"The name “Ba Duan Jin” has been found as early as the Northern Song Dynasty. According to Hong Mai's (洪邁) Yi Jian Zhi (夷堅志, Song Dynasty), Zhenghe Seventh Year, Emperor's Chief Secretary, Li Shi-Ju, lived a simple life.  He spent a large portion of his time in his mediation room practicing Daoist Monk’s exercises expanding like a bear and stretching like a bird. In the early hours, he is often found breathing and massaging, practicing the so-called Eight-Section Brocade (Ba Duan Jin). This passage reveals that Ba Duan Jin has been developed and practiced since the Song Dynasty as a general health-keeping regime. 
Both sitting and standing forms have been found in the history of Ba Duan Jin (
八段錦),. Standing forms were developed into two schools (northern and southern styles) in the Qing Dynasty. The Northern School, said to have been passed down by Yue Fei (岳飛), has tougher forms, and the Southern School, claimed the lineage from Liang Shi-Chang (梁世昌), focuses on softer trainings. Quite a few verses has been passed down during the period from Song Dynasty to Qing Dynasty, but all verses for the standing forms have evolved from the passages recorded in "The Chapter of Wonders, Pivot of Dao" (道樞·眾妙篇, Dao Shu, Zong Miao Pian, Song Dynasty) and verses of the sitting style from the forms recorded in "TheTen Books of Daoist Practices" (修真十書 Xiu Zhen Shi Shu, Ming Dynasty ).  or "The Methods of Curing"(活人心法, Huo Ren Xin Fa, Ming Dynasty). Sets Ba Duan Jin forms are not always limited to the number of eight. The number of forms in a set range from a single form to tens or as many as a hundred; nevertheless, they are all exercise regimes designed for health-keeping, preventive, and therapeutic purposes, and, liberally saying, all exercise regimes designed for such purposes are part of the Ba Duan Jin system."
-   Lee Chang-Chih,
 A Brief Introduction to Ba Daun Jin.  "Reinterpreting Ba Duan Jing From the Theories of the Eight Extra Meridians" 2005 

Tuesday, September 23, 2014

Purpose of the Cloud Hands Blog

1.  The Cloud Hands Blog brings attention to and refers to my webpages with more detailed information, resources, and ideas about specific topics.  Blog posts are usually brief, whereas my webpages can be very long, include bibliographies, provide instructions, and organize quotations on a subject.  

2.  Cloud Hands Blog posts in Blogger are immediately included and indexed in the Google and Bing search engines.  This brings my work to the attention of new readers, both in the blog post and to my webpages on the subject.

3.  The left hand column in my Cloud Hands Blog serves as an subject index to my publications in webpages, PDF files, and blog posts.  I consider it my Homepage on the Internet. 

4.  This blog occasionally serves as a means to convey my current doings, activities, and notes about events in my personal life.  I don't do this to often. 

Monday, September 22, 2014

Tao Te Ching: Translations, Interpolations, Interpretations, Versions

Daodejing, Laozi

Translations, Interpolations, Interpretations, Versions

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

Indexing and research by Michael P. Garofalo, Librarian of Gushen Grove, Valley Spirit Center, Red Bluff, California.


All 81 Chapters of the Daodejing are Indexed

Chapter Index and Electronic Concordance 

Searchable by English language terms, Spanish language terms, Romanized Chinese (Wade-Giles and Pinyin) terms.  I use the word 'terms' in my Chapter Index to loosely refer to: keywords, themes, phrases, chapter titles, subjects, topics, words, nouns, verbs, adverbs, or adjectives.  I tend to favor inclusiveness, related meanings, interrelated concepts, and generality when including terms in this index; reflecting the fascinating complexity of translating and reinterpretation.  

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

Taoism: A Selected Reading List 

Daodejing Webpages: General Index

Sunday, September 21, 2014

Chen Taijiquan Short Form

I have enjoyed practicing this short Chen Taijiquan form for the past six years.  It was developed by Grandmaster Chen Zhenglei.

Chen Taijiquan Short 18 Movement Form Webpage

List of Movements of the Chen Taijiquan 18 Movement Short Form

Chen Taijiquan Old Frame First Form Laojia Yilu Webpage

Chen Style Tai Chi Essential 18 Postures with Patrick Martin.  Instructional DVD, 2 DVDs, 238 minutes.  Disk 1, 130 Minutes.  Jade Dragon Tai Chi International, Empty Circle Productions, 2008.  VSCL.  Patrick Martin is a student of Grandmaster Chen Zhenglei, and has been practicing and teaching Chen style Tai Chi for the last 20 years.  Detailed instructions for each movement sequence.  This DVD would be my first choice for an excellent instructional DVD on the Chen 18 Form.  

Watch Grandmaster Chen Zhenglei perform the short form he created:

Saturday, September 20, 2014

Tai Chi Chuan and Breathing Methods

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

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

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

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

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

Chen Taijiquan Old Frame First Form (Laojia Yilu)  

Friday, September 19, 2014

Tao Te Ching by Lao Tzu, Chapter 44

Dao De Jing, Laozi
Chapter 44

"Or fame or life,
Which do you hold more dear?
Or life or wealth,
To which would you adhere?
Keep life and lose those other things;
Keep them and lose your life:--which brings
Sorrow and pain more near?
Thus we may see,
Who cleaves to fame Rejects what is more great;
Who loves large stores
Gives up the richer state.
Who is content Needs fear no shame.
Who knows to stop Incurs no blame.
From danger free Long live shall he."
-  Translated by James Legge, 1891, Chapter 44 

"Fame or self: which is more important?
Your possessions or your person: which is worth more to you?
Gain or loss: which is worse?
Therefore, to be obsessed with "things" is a great waste,
The more you gain, the greater your loss.
Being content with what you have been given, You can avoid disgrace.
Knowing when to stop, You will avoid danger.
That way you can live a long and happy life."
-  Translated by John R. Mabry, Chapter 44 

"Which means more to you,
You or your renown?
Which brings more to you,
You or what you own?
And which would cost you more
If it were gone?
The niggard pays,
The miser loses.
The least ashamed of men
Goes back if he chooses:
He knows both ways,
He starts again."
-  Translated by Witter Bynner, 1944, Chapter 44 

"Fame or one's own self, which matters to one most?
One's own self or things bought, which should count most?
In the getting or the losing, which is worse?
Hence he who grudges expense pays dearest in the end;
He who has hoarded most will suffer the heaviest loss.
Be content with what you have and are, and no one can despoil you;
Who stops in time nothing can harm.
He is forever safe and secure."
-  Translated by Arthur Waley, 1934, Chapter 44 

-  Chinese characters, Tao Te Ching, Chapter 44

ming yu shen shu qin?
shen yu huo shu duo?
de yu wang shu bing?
shih bu shen ai bi da fei.  
duo cang bi hou wang.
gu zu bu ru.  
zhi zhi bu dai.
ke yi chang jiu.
-  Pinyin Romanization, Daodejing, Chapter 44 
"Which is neared to you, your name or your person?
Which is more precious, your person or your wealth?
Which is the greater evil, to gain or to lose?
Great devotion requires great sacrifice.
Great wealth implies great loss.
He who is content can never be ruined.
He who stands still will never meet danger.
These are the people who endure."
-  Translated by Walter Gorn Old, 1904, Chapter 44

"Which is more dear to you, your character or your body?
Which do you treasure more, your body or your wealth?
Which makes you more unhappy, to gain or to lose?
But we must sacrifice much to gain true love.
We must suffer great loss to obtain much treasure,
To know contentment is to fear no shame.
To know how to stop is to avoid destruction.
Thus doing, we shall long endure."
-  Translated by Isabella Mears, 1916, Chapter 44  

"¿Qué es más íntimo a nuestra naturaleza,
la fama o el propio cuerpo?
¿Qué es más apreciable, la salud o la riqueza?
¿Qué nos duele más,
ganar una cosa o perder la otra?
Quien se apega a las cosas, mas sufre por ellas.
Quien acumula muchas cosas, mas peligra de perderlas.
Quien se contenta con lo justo nunca es agraviado.
Quien sabe medirse no sufre peligros
y vivirá largamente."
-  Translation from Wikisource, 2013, Capitulo 44

"Which is nearer you,
Your name or yourself?
Which is more to you,
Your person or your pelf?
And is your loss or gain
The more malicious elf?
Extreme love's price
Must be paid with sacrifice.
Hoarding to excess
Brings ruin its its place,
Who knows he has enough
Never knows disgrace,
Who knows when to stop
Danger will efface,
And long can endure,
Evermore secure."
-  Translated by Isaac Winter Heysinger, 1903, Chapter 44 

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

Taoism: A Selected Reading List

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