Riyue

If you feet are okay (no flat foot, no spread foot...) and if your shoes are okay (not too soft, not to strong...) then there is a probability that there is a qi-blockade caused by wrong practice of standing-exercise. Control yourself - whether qi is moving rhythmically... between above and below following your moving attention changing from above to below ... again and again - just as the picture of standing like a tree is teaching: there is a flow from the roots to the leaves and vice versa... Kun Lun can open the flow to above... -- Lin Zhong Peng combines standing exercise - with others - he recommends a set of several exercises which mediates the connection between above and below. more here: http://www.alice-dsl.net/taijiren/Zhong.htm

--- i like this reading of 無 and 有... i am missing the dynamical interaction in dao... between 有 and 無 which is the fundament for understanding of daodejing imo... - ... the complementing of yin and yang.... 一陰一陽之謂道 yin-yang-one-interaction : this is the fundament ... the way dao expresses itself. one can understand it using the explanations of shuowenjiezi for 非, 韋, 恆.... imo... -- 非 韋也從飛(下)翅取其相背也凡非之屬皆從非 韋 相背也從舛囗聲獸皮之韋可以束物枉戾相韋背故借以為皮韋凡韋之屬皆從韋 恆 常也從心舟在二之閒(上下)心以舟施恆也 --- i am missing the understanding of 玄 being explained in ddj 1 玄之又 namely: by seeing the dynamical interaction between 有 and 無 thus the gate for 妙 opens: 玄眾妙之門: 有無相生 玄 - the great experience of life... the activity of 蠶繭 silkworm-cocoon

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For me: ZI RAN - things' development roots in themselves... in their nature... ...validates memorizing ... writing... reciting the original chinese characters given in Guodian Laozi

Stefos Take this translation of ddj 1: As for the Way, the Way that can be spoken of is not the constant Way. - It implies that there is something like a "Constant Way". The next step could be that "Constant Way" stands for God... Thus one can conclude that ddj is theistic... - But the ancient chinese allows a different translation: The way - to be spoken of - is the way of counterrunning patterns, of complementing yin-yang-sky-earth. Here you can conclude that ddj is naturalistic... -- the naturalistic reading is coherent with ddj 25: dao fa zi ran: things' development is rooting in themselves ... (implying that there is not something "Supernatural") --- the great thing of ddj is that it reports about liberation from shamanism... theistic views ... - but there have been great efforts up to now to destroy this and to make it to be forgotten again.

this is included if you practice this: If you want longevity - there is a way: Discovering what your body needs... and surrendering to this as a rule given by its nature... - the way for discovering is given by ddj 67 - reading it in chinese - understanding it by using the shuowen-explanations - learning it by heart reciting it - following the pictures with your mind... practicing it...

http://www.alice-dsl...iren/index.html go to Laozi Daodejing.... read aloud ... mp3-files

fu2 = not is modern chinese... fu2 in daodejing is to be explained in context. kangxi-dictionary lists different contexts... shuowenjiezi explains the meaning in the time it was written.... We have to be conscious that the authors used the terms in their specific way and in dependence of context.. One has to remember the pictogram: two trunks forced together by a rope. --- http://www.zdic.net/zd/zi/ZdicE5ZdicBCZdic97.htm fú 弗 not, negative --- shuowen 弗 (汉‍典‍網ZDIC.NET) 撟也。从丿从乀，从韋省。分勿切〖注〗臣鉉等曰：韋所以束枉戾也。 清代段玉裁『說文解字注』 -------------------------------------------------------------------------------- 矯也。矯各本作撟。今正。撟者，舉手也。引申爲高舉之用。矯者，揉箭箝也。引申爲矯拂之用。今人不能辯者久矣。弗之訓矯也。今人矯，弗皆作拂。而用弗爲不。其誤葢亦久矣。公羊傳曰。弗者，不之深也。固是矯義。凡經傳言不者其文直。言弗者其文曲。如春秋公孫敖如京師，不至而復。晉人納捷葘于邾，弗克納。弗與不之異也。禮記。雖有嘉肴。弗食不知其旨也。雖有至道。弗學不知其善也。弗與不不可互易。从丿丶。丿丶皆有矯意。从韋省。韋者，相背也。故取以會意。謂或左或右皆背而矯之也。分勿切。十五部。 --- kangxi 弗 ·康熙筆画：5　·部外筆画：2 -------------------------------------------------------------------------------- (汉‍典‍網ZDIC.NET) 《唐韻》《集韻》《韻會》分勿切，音紱。《說文》撟也。《玉篇》不正也。《韻會》違也。　又不也。《書·堯典》績用弗成。《春秋·僖二十六年》公追齊師至巂，弗及。《公羊傳註》弗者，不之深者也。　又《韻會》不可也，不然也。《史記·孔子世家》弗乎弗乎。　又去也。《詩·大雅》以弗無子。《傳》弗，去也。去無子，求有子。《箋》弗之爲言祓也。　又滭弗，盛貌。《司馬相如·子虛賦》滭弗宓汨。 漢典 考證：〔《司馬相如·子虛賦》滭弗宓泊。〕　謹照原文泊改汨。 ------- modern chinese: fú ㄈㄨˊ 　◎ 不：弗去。弗许。自愧弗如。 --- 弗 fú 〈动〉 (1) (象形。甲骨文字形,中间象两根不平直之物,上以绳索束缚之,使之平直。本义:矫枉) (2) 同本义 [correct] 弗,矫也。——《说文》。徐灏注:“弗与弼音义同。凡弛弓,则以两弓相背而缚之,以正枉戾,所谓矫也。…阮太傅曰:弗字明是从弓。” (3) 违拗;拂逆 [disobey] 诸君!敌人远我,欲以火器困我也,急逐弗失。——清· 徐珂《清稗类钞·战事类》 (4) 又如:弗声(不要出声) 词性变化 -------------------------------------------------------------------------------- ◎ 弗 fú 〈形、副〉 (1) 通“沸”( fèi)。泉水喷涌的样子 [gush out of spring water] 其高工之民,修治苦窳之器,聚弗靡之财,蓄积待时而牟农夫之利。——《韩非子》 汹涌彭湃,滭弗密汨。——《汉书·司马相如传》 (2) 通“怫”。怫郁,不舒畅 [heavyhearted;dejected] 吾山平兮钜野溢,鱼弗郁兮柏冬日。——《汉书·沟洫志》 (3) “弗”为“不”的同源字 [not] 其言‘弗遇’何?——《公羊传·桓公十年》。注:“弗,不之深也。” 澭水暴益,荆人弗知。——《吕氏春秋·察今》 台臣弗为理。——明· 高启《书博鸡者事》 (4) 又如:弗招架(方言。不留神;疏忽);弗受用(方言。不舒服;患病);弗翻淘(方言。没有关系);弗识起倒(不知趣;不识好歹) ◎ 弗 fú 〈名〉 (1) 笔 [pen] 笔,楚谓之聿, 吴谓之不律, 燕谓之弗。—— 清· 杭世骏《续方言》 (2) 法国货币法郎的异译 [Franc] --- wenlin "To act against an obstacle. Two divergent rods which one seeks to tie together; 从丿, 从象。束之形。Opposition, prohibition, negation" --Wieger.

Jeff This is not the idea - i am speaking of. polar in my conception is neither good nor bad - there is no moral valueing.

Rene --- i like the formula: yin / yang / one i think it contains - "pre-manifest and potential"

Rene As long we are using the word "dual" - there will be confusion. The term "polar" matches with the idea of taijitu - bagua - as i think - better.

Be careful! Qi follows attention... (Qi = Chi) Focusing on your left leg intensifies... concentrates qi in this leg... Thus you feel sensations like a tingle... This is a misuge of Qigong... You are hurting yourself in this way...

The first problem you have is: There is no chinese text of daodejing which we can call the original for sure. Guodian and Mawangdui are maybe the eldest ones - but they can be manipulated as younger ones as well... guodian-version you can find at http://www.daoisopen.com/A1toA2Ch1966.html the results of modern research is included in the text you find at Daodejing Sealscript--- the second problem is modern transcriptions include interpretations always. you have to go back to the characters which got used at the time the daodejing was written. A try for this you can find as well at Daodejing Sealscript--- A third problem is: Applying any so called classical-chinese / modern grammar / syntax at the text... The fact that the characters can be read as noun or as adjective or as adverb or as verb reflects this problem... my personal experience is the more you remember the informations of the pictures and symbols the nearer you can get the meaning in context... good informations for this you find as well at Daodejing Sealscript each character is linked to a site explaining the characters breaking them down to the parts... and giving the meaning of nowaday - and the explanations given by 說文解字 shuowenjiezi

The idea of a forest - removed trees ... we can find at Wieger Lesson I,J In shuowen we find rendered as 豐 fullness...(the character of wang - entering the corner is not added here!) I think it is not necessary to interprete the adding of wang as removing the trees... What is your idea about the meaning of adding the wang here?

Maybe this is interesting for you: Guodian A19 (chapter 2) uses for Maybe this points to the aspect of entering an hidden corner - which is maybe the central idea of wu2 Dancing mediating a trance - mediating the access for the hidden world which we cannot see, hear, grasp

It is a great experience to memorize daodejing 67 daily and writing it as well in 简体字 'simple-form character', 繁體字 'full-form character'. 篆書 seal character remembering the radicals with basic ideas.... 第六十七章 天下皆謂我道大 似不肖 夫唯大 故似不肖 若肖 久矣其細也夫 我有三寶 持而保之 一曰 慈 二曰 儉 三曰 不敢為天下先 慈 故能勇 儉 故能廣 不敢為天下先 故能成器長 今 舍慈且勇 舍儉且廣 舍後且先 死矣 夫慈 以戰則勝 以守則固 天將救之 以慈衛之

hello Shuowenjiezi explains heng2 (chang2- here translated as eternal) 在二之閒上下。 !!!!!!!!!!!!!!!!!!!!!!

Hello According to Li Jingwei and Zhu Jianping in "Traditionelle chinesische Methoden zur Gesunderhaltung" Verlag für fremdsprachige Literatur Beijing 1989 / 1997 / 2006 page 1 (translated from german edition) The oldest document- which can be found in China up today... - , pointing to theory of qigong goes back to 戰國[战国] Zhànguó (475-221) - it is an inscription being part of a girdle. There ancient characters can be seen being transcribed possibly this way: 行氣吞則畜 則神 則下 則定 則固 則明 則長 則复 則天 其本在上 其本在下 順則生 逆則死 A Commentary From Historian Guo Moruo: When circulating your Qi, you should breathe in deeply. After enough Qi stores in your body, lead your Qi downward, and pause for a second, then use your mind to settle the Qi at the Lower Jiao; Then slowly breathe out the Qi, like the sprout of a plant which is growing upward, all the way to the top (comparing with the direction that Qi goes down, the way that goes up can be considered as retreating or withdrawing). Keep breathing out slowly, until all the dirty Qi in your abdomen is out. In this way, the crucial points or the secret of Heaven is moving up; the crucial points or the secret of Earth is moving down. If you follow this principle, you will live; if you go against this principle, you will die --- Maybe Laozi was pointing to this writing in daodejing 10: 專氣致柔 能嬰兒乎 -- taijiquan is following these old principles - - Another interesting document is 導引圖 Daoyin tu Dating to around 168 BCE (http://www.daoistcenter.org/daoyin.html)

氣龍 Laozi ddj71 知上不知 Guiding knowledge- that is knowledge about interaction of heaven and earth influencing everything at earth. that is knowledge about endless change... about Bu.. sun and moon show it. -- 一陰 一 陽 之謂 道 Once yin (matter... Pol 1 ) once yang (spirit and energy... Pol 2) - that way world expresses itself endlessly... --- 意到氣亦到 -和- 一陰一陽之謂道 The place - one is focusing attention - there qi will gathering... for harmonizing ... cultivation of swinging between yin and yang- is a guiding way This is the fundamental essence of qigong, taijiquan, sitting in stillness natural breathing comprehending (氣功 太極拳 靜坐). -

氣龍 After having read a lot of translations of ddj1 / Daodejing - i stopped trying to translate it.... - it is my way to pay respect to this great poetry. I will give you a poem in english - which reflects my understanding of ddj1: Going to and fro... going one left one right... learning...: --- harmony is result of respecting all sides - dancing bagua ... Things we cannot see... cannot hear... cannot grasp... and Things we can see... can hear... can grasp... they mutual complement and present thus a way for coming along... guiding to insight of being part of a whole and we can enter the very deepness of life

...hello though i like relationships seen between daodejing and modern physics--- i am wondering about the equation of Tao - God in your last picture of taiji-symbol... -- How do you correlate this to ddj 4 - sentence : 吾不知, 誰之子, 象帝之先 ? 老子 道德經 第四章 道沖, 而用之或不盈 淵兮, 似萬物之宗 挫其銳 解其紛 和其光 同其塵 湛兮, 似或存 吾不知, 誰之子, 象帝之先

It is illnes - having closed or reduced qi flow in channels. channels can be blocked - yes - but this is illness... a healthy person has open channels.

Qi follows attention... Qi is moving all the time .. if you are of good health - all channels are normally always open... your attention can influence qi flow... in speed and intensity this ability grows with qigong-practice... slowly over years - some have the ability spontaneously you can control this by the finger - test (your fingers will get longer when moving qi down to the finger tips...) It is a bad advice to look for Qi entering the head... Qi has to flow everywhere in a balanced way - then you will feel yourself balanced and comfortable. --- Having a qigong-practice of long years you will be able to move qi in an amplifying way in small and big circuit Speed of qi : you will have different descriptions... my practice is (in meditation): about 10 cm / s - or quicker or slowlier - when pushing a fist qi flow will be much more faster!

i think that it is essential for qigong - that the exercises - well practised - support the human being as a whole... - thus 精 jing1 is influenced in all cases. Nevertheless Authentic Medical Qigong has methods to support special orbits- jing1 精 can have different meanings - in AMQ it is understood as a feature of kidney-orbit.. In Laozi Daodejing 21 and 55 - you can read more about other meanings of jing1... or in Kangxi Dictionary ... you find a lot of further quotes...