dawei

There can be alternative reasons for doing it outside in general... a school may want the best results and most safeguards. Safeguards are not often talked too much about as Qigong is Mind-Body-Energy and if you are generally careful to follow instructions, and work with a person or group where you can get feedback and assistance, then you are usually going to see some results without problems. So if you keep it simple enough, you can do it anywhere. One important aspect is 'resistance' which hinders the Qi flow. You want to be as open as possible in Mind-Body-Energy. Some will say that the more intent you try to use, the more issues that can occurr... thus they advocate more non-intent. I was more into Medical Qigong and intent and safeguards were rather important. So that is another level. But I would recommend you test out inside vs outside. You can do some still or movement stuff inside, and then outside try it again. Also, outside, you can 'hug' trees; the bigger the better. If you find a spilt in the huge branches, walk around the tree, stopping every two steps to feel the tree, yes, hands extended to tree about 2 inches away to feel it.

Chi Kung: Health and Martial Arts https://www.amazon.com/Chi-Kung-Health-Martial-Arts/dp/0940871009/ref=sr_1_1?keywords=chi+kung+health+and+martial+arts&sr=8-1 This is Dr. Yang Jing Ming early books and just over a 100 pages is packed with info including various MCOs. You can find used ones very cheap at Amazon.

Thanks for that as I understand your point better. This is sliding into cosmology a bit but I think I found a way to keep it tied to the OP. I've easily spent more than a decade researching chinese cosmology texts/passages and reading lots of papers on it. One of the most interesting findings is that while there are several very detailed and interesting cosmologies, and overlap usually with other texts, Laozi's DDJ42 is the most simple and succint and no other text seems to follow his terminology, particular 'Three': Dao > One > Two > Three > Ten Thousand Things. But, Liezi and Zhuanzi actually come close without using numbers and instead describing the dormant arising. Liezi mentions four stages which can be said to align to Laozi's three steps; Three is really the first matter to form, and the next step is really just Ten Thousand 3's arising and interacting. Zhuangzi mentions, quoting Chai’s tranlation: In the Great Beginning there was nothingness, nonbeing, and namelessness. From it arose the One, an oneness that was without form. When things obtained it they were thus born and this was called Virtue. Before there were forms and divisions, they were innumerable though without separation, and this was called the Order of Things. From this flowing and moving things were born and once they became complete they gave birth to principles that were called Forms. Pure tranquility is the perfection of virtue, effeminacy and weakness are the function of Dao, and calm empty-nothingness is the ancestor of the myriad things. Using these three, one falls into formlessness and formlessness is what we call the One. With the One, one mindlessly merges with all under heaven. I more recently found this and seems a rare mention of De (Virtue here, but others as Power, Efficacy, etc) in cosmology. Zhuangzi's mention of 'when things obtained it' points back to Laozi 39. There is a mention of three but refer to the combining of pure tranquility (De), effeminacy and weakness (Dao) and calm empty-nothingness (Ten Thousand Things), that fall back to One. But Chai makes clear that Zhuangzi does not appear to equate Dao with One and says: Since the One is affiliated with Dao and dwells in the realm of nothingness, the One for Zhuangzi was neither a numeric singularity nor monistic absolute; rather, it served as a holistic representation of the unfathomable mystery of Dao. To take the One as pertaining to Dao alone is to stop viewing it as One; to take the One as pertaining to humanity alone is also to stop viewing it as One. Now, my attempt to bring this all back to “will leads Qi”, “intent arising before existence”, and “before existence is beingness”. The gap called Mahapralaya reminded me a bit of the Oscillating Universe theory which has the problem that entropy doesn’t decrease it only increases. So how would one overcome that? Well, an outside influence could ‘will’ it or have ‘intent’ to do so. Religiously, people might think God but I’m sticking to the Chinese models where Dao (Dao) is clearly the primordial potential-nothingness that bubbles up (Huainanzi says Dao awoke gave rise to space which gave rise to Primal Qi; Eva Wong comments on Liezi as Primal Oneness leads to Primal Emerging, or Primal Qi as vapor), to One (Undifferentiated Qi and space). The undifferentiated then separates (Two as Yin and Yang). These two interact, and produce shapes and form (Three). These shapes and forms multiple (Ten Thousand). There seems to be a thread that strings all this together: Dao, De, Qi, One, Two, Three. I have long thought of De as, ‘Dao in you’ and why I was curious it doesn’t show up in cosmology but see it in Zhuangzi. If Dao is the potential-nothingness, possessing all possibilities it would seem that De, Wu Wei and Zi Ran infuse or transport will, intent, instinct, and non-being as becoming being into life. This would account for: Will (De, Dao in you) leads Qi (Dao potential bubbles up). And that will (or intent) is before the Ten Thousand (existence). Non-being as being is before existence. Laozi 40 in Guodian says: The things of this world arise from being, and they arise from non-being. BTW: I see Laozi’s Dao>One>Two>Three>Ten Thousand as the double slit experiment…

Dao's gender is an oxymoron as Dao precedes Two and even One; duality doesn't exist till there are Two in play and that's the phenomenal world. Our minds, thoughts, and language make us up, and the DDJ seems to encourage dropping these to some extent via Wu Wei and Zi Ran and be more 'child-like' or naturally flow like water, etc. But we don't escape duality, or I might say it is next to impossible while alive. There is another thread that is seqwaying to cosmology issues and I'll say more there on this idea of DDJ42 opening line: The Dao gives birth to one; one gives birth to two; two gives birth to three; three gives birth to the ten thousand things. - Eno Such translations are a bit anthropomorphic because we have to use language to describe something outside of language. That is why in another section it is said, "Not knowing its name"... because 'names' are the realm of language and the phenomenal world.

This has the chinese, pinyin, literal and then easy english: Dao De Jing in Clear English https://www.amazon.com/Dao-Jing-Clear-English-Translation/dp/173206380X/ref=sr_1_1?keywords=dao+de+ing+in+clear+english&sr=8-1 Its possible that he borrowed this approach from here as that is how we used to go through some chapters, and he's a member.

Not sure I follow. Can you rephrase or give an example.

This is from Eno, on page 5: This seems a better phrase than my aged memory of it. https://chinatxt.sitehost.iu.edu/Thought/Mengzi2.pdf “The will is the leader of the qi, and qi is something that fills the body. Wherever the will leads the qi follows. Thus there is a saying, ‘Grasp your will and do not dissipate your qi.’” Gongsun Chou said, “On the one hand you have said, ‘Wherever the will leads the qi will follow.’ But you have also said, ‘Grasp your will and do not dissipate your qi.’ Is there not an inconsistency?” Mencius answered, “When the will is unified it moves the qi. But when the qi is unified, it can move the will. For example, when you see a man stumble or rush about, this is the action of his qi. In such cases, it has turned back upon the heart and moved it.”

In the very ancient text, Heng Xian, 恒先, Qi is self-generating and self-arising. This is a more cosmological text. Mencius said, Qi flows from intent. There is some truth to this but what directs it? Seems the heart. If anyone does QIgong or Taiji, they know Qi flows on many directions. At higher levels, it seems mental games.

The double slit experiment best explains Laozi's cosmology. Life.

I once found photos of that silk but long lost that. Guodian bamboo, older, is more available.

DDJ 42

LIEZI - Chapter 2 - The Yellow Emperor Graham Giles: 2.1 The Yellow Emperor sat for fifteen years on the throne, and rejoiced that the Empire looked up to him as its head. He was careful of his physical well-being, sought pleasures for his ears and eyes, and gratified his senses of smell and taste. Nevertheless, he grew melancholy in spirit, his complexion became sallow, and his sensations became dull and confused. Then, for a further period of fifteen years, he grieved that the Empire was in disorder; he summoned up all his intelligence, exhausted his resources of wisdom and strength in trying to rule the people. But, in spite of all, his face remained haggard and pale, and his sensations dull and confused. 'The practice of enlightened virtue will not succeed in establishing good government, but only disorganize the spiritual faculties! Then the Yellow Emperor sighed heavily and said: 'My fault is want of moderation. The misery I suffer comes from over-attention to my own self, and the troubles of the Empire from over-regulation in everything.' Thereupon, he threw up all his schemes, abandoned his ancestral palace, dismissed his attendants, removed all the hanging bells, cut down the delicacies of his cuisine, and retired to live at leisure in private apartments attached to the Court. There he fasted in heart, and brought his body under control. [Fasting in heart means freeing oneself from earthly desires, after which, says the commentator, the body will naturally be under control. Actual abstention from food or other forms of bodily mortification are not intended. See Musings of a Chinese Mystic, p. 71.] For three months he abstained from personal intervention in government. Then he fell asleep in the daytime, and dreamed that he made a journey to the kingdom of Hua-hsü, situated I know not how many tens of thousands of miles distant from the Ch'i State. It was beyond the reach of ship or vehicle or any mortal foot. Only the soul could travel so far. [In sleep, the hun or spiritual part of the soul is supposed by the Chinese, to quit the body.] This kingdom was without head or ruler; it simply went on of itself. Its people were without desires or cravings; they simply followed their natural instincts. They felt neither joy in life nor abhorrence of death; thus they came to no untimely ends. They felt neither attachment to self nor indifference to others; thus they were exempt from love and hatred alike. They knew neither aversion from one course nor inclination to another; hence profit and loss existed not among them. All were equally untouched by the emotions of love and sympathy, of jealousy and fear. Water had no power to drown them, nor fire to burn; cuts and blows caused them neither injury nor pain, scratching or tickling could not make them itch. They bestrode the air as though treading on solid earth; they were cradled in space as though resting in a bed. Clouds and mist obstructed not their vision, thunder-peals could not stun their ears, physical beauty disturbed not their hearts, mountains and valleys hindered not their steps. They moved about like gods. When the Yellow Emperor awoke from his dream, he summoned his three Ministers and told them what he had seen. 'For three months,' he said, 'I have been living a life of leisure, fasting in heart, subduing my body, and casting about in my mind for the true method of nourishing my own life and regulating the lives of others. But I failed to discover the secret. 'It is wrong to nourish one's own life, wrong to regulate those of others. No attempt to do this by the light of intelligence can be successful.' Worn out, I fell asleep and dreamed this dream. Now I know that the Perfect Way is not to be sought through the senses. This Way I know and hold within me, yet I cannot impart it to you.' 'If the Way cannot be sought through the senses, it cannot be communicated through the senses.' For twenty-eight years after this, there was great orderliness in the Empire, nearly equalling that in the kingdom of Hua-hsü. And when the Emperor ascended on high, the people bewailed him for two hundred years without intermission. 2.2 Lieh Tzu had Lao Shang for his teacher, and Po Kao Tzu for his friend. When he had fully mastered the system of these two philosophers, he rode home again on the wings of the wind. [Cf. Chuang Tzu, ch. 1: 'There was Lieh Tzu again. He could ride upon the wind, and travel whither soever he wished, staying away as long as fifteen days.'] Yin Sheng heard of this, and became his disciple. He dwelt with Lieh Tzu for many months without Visiting his own home. While he was with him, he begged to be Initiated into his secret arts. Ten times he asked, and each time received no answer. Becoming impatient Yin Sheng announced his departure, but Lieh Tzu still gave no sign. So Yin Sheng went away, but after many months his mind was still unsettled, so he returned and became his follower once more. Lieh Tzu said to him: 'Why this incessant going and coming?' Yin Shêng replied: 'Some time ago, I sought instruction from you, Sir, but you would not tell me anything. That made me vexed with you. But now I have got rid of that feeling, and so I have come again.' Lieh Tzu said: 'Formerly, I used to think you were a man of penetration, and have you now fallen so low? Sit down, and I will tell you what I learned from my Master. After I had served him, and enjoyed the friendship of Po Kao, for the space of three years, my mind did not venture to reflect on right and my wrong, my lips did not venture to speak of profit and loss. Then, for the first time, my Master bestowed one glance upon me--and that was all. 'To be in reality entertaining the ideas of profit and loss, though without venturing to utter them, is a case of hiding one's resentment and harbouring secret passions; hence a mere glance was vouchsafed.' 'At the end of five years a change had taken place; my mind was reflecting on right and wrong, and my lips were speaking of profit and loss. Then, for the first time, my Master relaxed his countenance and smiled. 'Right and wrong, profit and loss, are the fixed principles prevailing in the world of sense. To let the mind reflect on what it will, to let the lips utter what they please, and not grudgingly bottle it up in one's breast, so that the internal and the external may become as one, is still not so good as passing beyond the bounds of self and abstaining from all manifestation. This first step, however, pleased the Master and caused him to give a smile.' 'At the end of seven years, there was another change. I let my mind reflect on what it would, but it no longer occupied itself with right and wrong. I let my lips utter whatsoever they pleased, but they no longer spoke of profit and loss. Then, at last, my Master led me in to sit on the mat beside him. 'The question is, how to bring the mind into a state of calm, in which there is no thinking or mental activity; how to keep the lips silent, with only natural inhalation and exhalation going on. If you give yourself up to mental perfection, right and wrong will cease to exist; if the lips follow their natural law they know not profit or loss. Their ways agreeing, Master and friend sat side by side with him on the same seat. That was only as it should be.' 'At the end of nine years my mind gave free rein to its reflections, my mouth free passage to its speech. Of right and wrong, profit and loss, I had no knowledge, either as touching myself or others. I knew neither that the Master was my instructor, nor that the other man was my friend. Internal and External were blended into Unity. After that, there was no distinction between eye and ear, ear and nose, nose and mouth: all were the same. My mind was frozen, my body in dissolution, my flesh and bones all melted together. I was wholly unconscious of what my body was resting on, or what was under my feet. I was borne this way and that on the wind, like dry chaff or leaves falling from a tree. In fact, I knew not whether the wind was riding on me or I on the wind. Now, you have not spent one whole season in your teacher's house, and yet you have lost patience two or three times already. Why, at this rate, the atmosphere will never support an atom of your body, and even the earth will be unequal to the weight of one of your limbs! The only way to etherealize the body being to purge the mind of its passions. How can you expect to walk in the void or to be charioted on the wind?' Hearing this, Yin Sheng was deeply ashamed. He could hardly trust himself to breathe, and it was long ere he ventured to utter another word. 2.3 Mr Fan had a son named Tzu Hua, who succeeded in achieving great fame as an exponent of the black art, and the whole kingdom bowed down before him. He was in high favour with the Prince of Chin, taking no office but standing on a par with the three Ministers of State. Any one on whom he turned a partial eye was marked out for distinction; while those of whom he spoke unfavourably were forthwith banished. People thronged his hall in the same way as they went to Court. Tzu Hua used to encourage his followers to contend amongst themselves, so that the clever ones were always bullying the slowwitted, and the strong riding rough-shod over the weak. Though this resulted in blows and wounds being dealt before his eyes, he was not in the habit of troubling about it. Day and night, this sort of thing served as an amusement, and practically became a custom in the State. One day, Ho Shêng and Tzu Po, two of Fan's leading disciples, set off on a journey and, after traversing a stretch of wild country, they put up for the night in the hut of an old peasant named Shang Ch'iu Wai. During the night, the two travellers conversed together, speaking of Tzu Hua's reputation and influence, his power over life and death, and how he could make the rich man poor and the poor man rich. Now, Shang Ch'iu Wai was living on the border of starvation. He had crept round under the window and overheard this conversation. Accordingly, he borrowed some provisions and, shouldering his basket, set off for Tzu Hua's establishment. This man's followers, however, were a worldly set, who wore silken garments and rode in high carriages and stalked about with their noses in the air. Seeing that Shang Ch'iu Wai was a weak old man, with a weather-beaten face and clothes of no particular cut, they one and all despised him. Soon he became a regular target for their insults and ridicule, being hustled about and slapped on the back and what not. Shang Ch'iu K'ai, however, never showed the least annoyance, and at last the disciples, having exhausted their wit on him in this way, grew tired of the fun. So, by way of a jest, they took the old man with them to the top of a cliff, and the word was passed round that whosoever dared to throw himself over would be rewarded with a hundred ounces of silver. There was an eager response, and Shang Ch'iu K'ai, in perfect good faith, was the first to leap over the edge. And lo! he was wafted down to earth like a bird on the wing, not a bone or muscle of his body being hurt. Mr Fan's disciples, regarding this as a lucky chance, were merely surprised, but not yet moved to great wonder. Then they pointed to a bend in the foaming river below, saying: 'There is a precious pearl at the bottom of that river, which can be had for the diving.' Ch'iu K'ai again acted on their suggestion and plunged in. And when he came out, sure enough he held a pearl in his hand. Then, at last, the whole company began to suspect the truth, and Tzu Hua gave orders that an array of costly viands and silken raiment should be prepared; then suddenly a great fire was kindled round the pile. 'If you can walk through the midst of these flames,' he said, 'you are welcome to keep what you can get of these embroidered stuffs, be it much or little, as a reward.' Without moving a muscle of his face, Shang Ch'iu K'ai walked straight into the fire, and came back again with his garments unsoiled and his body unsinged. Mr Fan and his disciples now realized that he was in possession of Tao, and all began to make their apologies, saying: 'We did not know, Sir, that you had Tao, and were only playing a trick on you. We insulted you, not knowing that you were a divine man. You have exposed our stupidity, our deafness and out blindness. May we venture to ask what the Great Secret is?' 'Secret I have none,' replied Shang Ch'iu K'ai. 'Even in my own mind I have no clue as to the real cause. Nevertheless, there is one point in it all which I must try to explain to you. A short time ago, Sir, two disciples of yours came and put up for the night in my hut. I heard them extolling Mr Fan's powers--how he could dispense life and death at his will, and how he was able to make the rich man poor and the poor man rich. I believed this implicitly, and as the distance was not very great I came hither. Having arrived, I unreservedly accepted as true all the statements made by your disciples, and was only afraid lest the opportunity might never come of putting them triumphantly to the proof I knew not what part of space my body occupied, nor yet where danger lurked. My mind was simply One, and material objects thus offered no resistance. That is all. But now, having discovered that your disciples were deceiving me, my inner man is thrown into a state of doubt and perplexity, while outwardly my senses of sight and hearing re-assert themselves. When I reflect that I have just had a providential escape from being drowned and burned to death, my heart within me freezes with horror, and my limbs tremble with fear. I shall never again have the courage to go near water or fire.' From that time forth, when Mr Fan's disciples happened to meet a beggar or a poor horse-doctor on the road, so far from jeering at him, they would actually dismount and offer him a humble salute. Tsai Wo heard this story, and told it to Confucius. 'Is this so strange to you? was the reply. 'The man of perfect faith can extend his influence to inanimate things and disembodied spirits; he can move heaven and earth, and fly to the six cardinal points without encountering any hindrance. [Compare the familiar passage in the Bible (Matt. xvii. 20).] His powers are not confined to walking in perilous places and passing through water and fire. If Shang Ch'iu K'ai, who put his faith in falsehoods, found no obstacle in external matter, how much more certainly will that be so when both parties are equally sincere! Young man, bear this in mind.' In Shang Ch'iu K'ai's case, though he himself was sincere, his Master Fan Tzu Hua was merely an impostor. 2.4 The Keeper of Animals under King Hsüan, of the Chou dynasty, had an assistant named Liang Yang, who was skilled in the management of wild birds and beasts. When he fed them in their park-enclosure, all the animals showed themselves tame and tractable, although they comprised tigers, wolves, eagles and ospreys. Male and female freely propagated their kind, and their numbers multiplied. [The difficulty of getting wild animals to breed in captivity is well known to naturalists.] The different species lived promiscuously together, yet they never clawed nor bit one another. The King was afraid lest this man's secret should die with him, and commanded him to impart it to the Keeper. So Liang Yang appeared before the Keeper and said: 'I am only a humble servant, and have really nothing to impart. I fear his Majesty thinks I am hiding something from you. With regard to my method of feeding tigers, all I have to say is this: when yielded to, they are pleased; when opposed, they are angry. Such is the natural disposition of all living creatures. But neither their pleasure nor their anger is manifested without a cause. Both are really excited by opposition. Anger directly, pleasure indirectly, owing to the natural reaction when the opposition is overcome. 'In feeding tigers, then, I avoid giving them either live animals or whole carcases, lest in the former case the act of killing, in the latter the act of tearing them to pieces, should excite them to fury. Again, I time their periods of hunger and repletion, and I gain a full understanding of the causes of their anger. Tigers are of a different species from man, but, like him, they respond to those who coax them with food, and consequently the act of killing their victims tends to provoke them. This being so, I should not think of opposing them and thus provoking their anger; neither do I humour them and thus cause them to feel pleased. For this feeling of pleasure will in time be succeeded by anger, just as anger must invariably be succeeded by pleasure. Neither of these states hits the proper mean. Hence it is my aim to be neither antagonistic nor compliant, so that the animals regard me as one of themselves. Thus it happens that they walk about the park without regretting the tall forests and the broad marshes, and rest in the enclosure without yearning for the lonely mountains and the dark valleys. Such are the principles which have led to the results you see.' 2.5 There was once a man, a sailor by profession, who was very fond of sea-gulls. Every morning he went into the sea and swam about in their midst, at which times a hundred gulls and more would constantly flock about him. 'Creatures are not shy of those whom they feel to be in mental and bodily harmony with themselves.' One day his father said to him: 'I am told that sea-gulls swim about with you in the water. I wish you would catch one or two for me to make pets of' On the following day, the sailor went down to the sea as usual, but lo! the gulls only wheeled about in the air and would not alight. 'There was disturbance in his mind, accompanied by a change in his outward demeanour; thus the birds became conscious of the fact that he was a human being. How could their instinct be deceived?' 2.6 Chao Hsiang Tzu led out a company of a hundred thousand men to hunt in the Central Mountains. Lighting the dry undergrowth, they set fire to the whole forest, and the glow of the flames was visible for a hundred miles around. Suddenly a man appeared, emerging from a rocky cliff, [That is to say, passing miraculously out of the actual stone itself.] and was seen to hover in the air amidst the flames and the smoke. Everybody took him for a disembodied spirit. When the fire had passed, he walked quietly out, and showed no trace of having been through the ordeal. Hsiang Tzu marvelled thereat, and detained him for the purpose of careful examination. In bodily form he was undoubtedly a man, possessing the seven channels of sense, besides which his breathing and his voice also proclaimed him a man. So the prince inquired what secret power it was that enabled him to dwell in rock and to walk through fire. 'What do you mean by rock? replied the man; 'what do you mean by fire? Hsiang Tzu said: 'What you just now came out of is rock; what you just how walked through is fire.' 'I know nothing of them,' replied the man. 'It was this extreme feat of unconsciousness that enabled him to perform the above feats.' The incident came to the ears of Marquis Wên of the Wei State, who spoke to Tzu Hsia about it, saying: 'What an extraordinary man this must be!' 'From what I have heard the Master say,' replied Tzu Hsia, 'the man who achieves harmony with Tao enters into close unison with external objects, and none of them has the power to harm or hinder him. Passing through solid metal or stone, walking in the midst of fire or on the surface of water--all these things become possible to him.' 'Why, my friend,' asked the Marquis, 'cannot you do all this? 'I have not yet succeeded,' said Tzu Hsia, 'in cleansing my heart of impurities and discarding Wisdom. I can only find leisure to discuss the matter in tentative fashion.' 'And why,' pursued the Marquis, 'does not the Master himself perform these feats? 'The Master,' replied Tzu' Hsia, 'is is able to do these things, but he is also able to refrain from doing them.' Which answer hugely delighted the Marquis. There may be similarity in understanding without similarity in outward form. There may also be similarity in form without similarity in understanding. The Sage embraces similarity of understanding and pays no regard to similarity of form. The world in general is attracted by similarity of form, but remains indifferent to similarity of understanding. Those creatures that resemble them in shape they love and consort with; those that differ from them in shape they fear and keep at a distance. The creature that has a skeleton seven feet long, [The Chinese foot at that time being considerably shorter than ours.] hands differently shaped from the feet, hair on its head, and an even set of teeth in its jaws, and walks erect, is called a man. But it does not follow that a man may not have the mind of a brute. Even though this be the case, other men will still recognize him as one of their own species in virtue of his outward form. Creatures which have wings on the back or horns on the head, serrated teeth or extensile talons, which fly overhead or run on all fours, are called birds and beasts. But it does not follow that a bird or a beast may not have the mind of a man. Yet, even if this be so, it is nevertheless assigned to another species because of the difference in form. P'ao Hsi, Nü Kua, Shên Nung and Hsia Hou had serpents' bodies, human faces, ox-heads and tigers' snouts. Thus, their forms were not human, yet their virtue was of the saintliest. Chieh of the Hsia dynasty, Chou of the Yin, Huan of the Lu State, and Mu of the Ch'u State, were in all external respects, as facial appearance and Possession of the seven channels of sense, like unto other men; yet they had the minds of savage brutes. Howbeit, in seeking perfect understanding, men attend to the outward form alone, which will not bring them near to it. When the Yellow Emperor fought with Yen Ti on the field of P'an-ch'üan, his vanguard was composed of bears, wolves, panthers, lynxes and tigers, while his ensign-bearers were eagles, ospreys, falcons and kites. This was forcible impressment of animals into the service of man. The Emperor Yao entrusted K'uei with the regulation of music. K'uei was a composite being, half beast, half man, of irreproachable virtue. His son, on the other hand, is said to have had 'the heart of a pig'. He was insatiably gluttonous, covetous and quarrelsome. When the latter tapped the musical stone in varying cadence, all the animals danced to the sound of the music. When the Shao in its nine variations was heard on the flute, the phśnix itself flew down to assist. This was the attraction of animals by the power of music. In what, then, do the minds of birds and beasts differ from the minds of men? Their shapes and the sounds they utter are different from ours, and they know no way of communicating with us. But the wisdom and penetration of the Sage are unlimited: that is why he is able to lead then, to do his bidding. The intelligence of animals is innate, even as that of man. Their common desire is for self-preservation, but they do not borrow their knowledge from men. There is pairing between the male and the female, and mutual attachment between the mother and her young. They shun the open plain and keep to the mountainous parts; they flee the cold and make for warmth; when they settle, they gather in flocks; when they travel, they preserve a fixed order. The young ones are stationed in the middle, the stronger ones place themselves on the outside. They show one another the way to the drinking-places, and call to their fellows when there is food. In the earliest ages, they dwelt and moved about in company with man. It was not until the age of emperors and kings that they began to be afraid and broke away into scattered bands. And now, in this final period, they habitually hide and keep out of man's way so as to avoid injury at his hands. At the present day, in the country of the Chieh clan to the east, the people can often interpret the language of the six domestic animals, although they have probably but an imperfect understanding of it. In remote antiquity, there were men of divine enlightenment who were perfectly acquainted with the feelings and habits of all living things, and thoroughly understood the languages of the various species. They brought them together, trained them, and admitted them to their society, exactly like human beings....These sages declared that, in mind and understanding, there was no wide gulf between any of the living species endowed with blood and breath. And therefore, knowing that this was so, they omitted nothing from their course of training and instruction. 2.7 Hui Yang went to visit Prince K'ang of the Sung State. The Prince, however, stamped his foot, rasped his throat, and said angrily: 'The things I like are courage and strength. I am not fond of your good and virtuous people. What can a stranger like you have to teach me? 'I have a secret,' replied Hui Yang, 'whereby my opponent, however brave or strong, can be prevented from harming me either by thrust or by blow. Would not your Highness care to know that secret? 'Capital!' exclaimed K'ang; 'that is certainly something I should like to hear about.' Hui Yang went on: 'To render ineffectual the stabs and blows of one's opponent is indeed to cover him with shame. But my secret is one which will make your opponent, however brave or strong, afraid to stab or to strike at all! His being afraid, however, does not always imply that he has not the will to do so. Now, my secret method operates so that even the will is absent. Not having the will to harm, however, does not necessarily connote the desire to love and to do good. But my secret is one whereby every man, woman and child in the Empire shall be inspired with the friendly desire to love and do good to one another! This is something that transcends all social distinctions, and is much better than the mere possession of courage and strength. Has your Highness no mind to acquire such a secret as this?' 'Nay,' said the Prince, 'I am anxious to learn it. What is the secret, pray?' 'Nothing else,' replied Hui Yang, 'than the teachings of Confucius and Mo Tzu. [A famous philosopher who flourished about 400 B.C. and propounded, chiefly on utilitarian grounds, the doctrine of 'universal love'.] Neither of these two men possessed any land, and yet they were princes; they held no official rank, and yet they were leaders. All the inhabitants of the Empire, old and young, used to crane their necks and stand on tiptoe to catch a glimpse of them. For it was their object to bring peace and happiness to all. Now, your Highness is lord of ten thousand chariots. A conventional way of saying that Swig was a feudal State of the first class. If you are sincere in your purpose, all the people within the four borders of your realm will reap the benefit, and the fame of your virtue will far exceed that of Confucius or of Mo Tzu.' [They not having enjoyed the advantage of ruling over a large State.] The Prince of Sung found himself at loss for an answer, and Hui Yang quickly withdrew. Then the Prince turned to his courtiers and said: 'A forcible argument! This stranger has carried me away by his eloquence.'

Resources: Online Zhuangzi By Indiana University (R. Eno) http://www.indiana.edu/~p374/Zhuangzi.pdf The Complete Works Of Chuang Tzu Translated by Burton Watson http://terebess.hu/english/chuangtzu.html Chuang-tzu Chapters Translated by Lin Yutang http://oaks.nvg.org/chuang-lin.html The Chuang-tzu James Legge's Translation Updated http://oaks.nvg.org/chuang.html Zhuangzi – "Being Boundless” By Nina Correa http://www.daoisopen.com/zhuangzitranslation.html Zhuangzi A. Charles Muller http://www.acmuller.net/con-dao/zhuangzi.html Books Essays, and Musings Bilingual Zhuangzi Library of Chinese Classics: Chinese-English edition: 2 Volumes) (English and Chinese Edition) http://www amazon.com/Zhuangzi-Library-Chinese-Classics-Chinese-English/dp/7543820870 Zhuangzi: Bilingual Edition, English and Chinese: James Legge https://www.amazon.com/Zhuangzi-Bilingual-English-Chinese-x838A-ebook/dp/B00KKQFLI0 Chuang Tsu / Inner Chapters (English and Mandarin Chinese Edition) Feng and English http://www amazon.com/Chuang-Chapters-English-Mandarin-Chinese/dp/0394719905 Other Books: Chuang-Tzu: The Inner Chapters A.C. Graham http://www.amazon.com/Chuang-Tzu-Inner-Chapters-Hackett-Classics/dp/0872205819 The Way of Chuang Tzu Thomas Merton http://www.amazon.com/Way-Chuang-Tzu-Second/dp/0811218511 Zhuangzi: A New Translation of the Daoist Classic as Interpreted by Gua Xiang (Translations from the Asian Classics) Richard John Lynn http://www.amazon.com/Zhuangzi-Translation-Interpreted-Translations-Classics/dp/0231123868 Zhuangzi: Thinking through the Inner Chapters Bo Wang / Translated by Livia Kohn http://www.amazon.com/Zhuangzi-Thinking-Chapters-Contemporary-Scolarship/dp/1931483604 Experimental Essays on Zhuangzi Victor Mair http://www.amazon.com/Experimental-Essays-Zhuangzi-Victor-Mair/dp/1931483159 Wandering at East in the Zhuangzi Roger T. Ames http://www.amazon.com/Wandering-Zhuangzi-Chinese-Philosophy-Culture/dp/0791439224 Zhuangzi and the Happy Fish Roger T. Ames http://www.amazon.com/Zhuangzi-Happy-Fish-Roger-Ames/dp/0824846842 Zhuangzi: Text and Context Livia Kohn http://www.amazon.com/Zhuangzi-Text-Context-Livia-Kohn/dp/1931483272 New Visions of the Zhuangzi Livia Kohn http://www.amazon.com/New-Visions-Zhuangzi-Livia-Kohn/dp/1931483299 Hiding the World inside the World: Uneven discourses on the Zhuangzi Scott Cook http://www.amazon.com/Hiding-World-Discourses-Zhuangzi-Philosophy/dp/0791458660 Essays on Skepticism, Relativism, and Ethics in the Zhuangzi Edited by Kjellberg and Ivanhoe http://www.amazon.com/Skepticism-Relativism-Zhuangzi-Chinese-Philosophy/dp/0791428923 Introduction and Notes for a Complete Translation Sino-Platonic Paper by Mair http://sino-platonic.org/complete/spp048_chuangtzu_zhuangzi.pdf

Based on this thread: Why must the Dao De Jhing be translated right? This was posted in Ch. 4 by FH: Legge 1 The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name. (Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things. Always without desire we must be found, If its deep mystery we would sound; But if desire always within us be, Its outer fringe is all that we shall see. Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery. Where the Mystery is the deepest is the gate of all that is subtle and wonderful. DC. Lau 1 The way that can be spoken of Is not the constant way; The name that can be named Is not the constant name. The nameless was the beginning of heaven and earth; The named was the mother of the myriad creatures. Hence always rid yourself of desires in order to observe its secrets; But always allow yourself to have desires in order to observe its manifestations. These two are the same But diverge in name as they issue forth. Being the same they are called mysteries, Mystery upon mystery - The gateway of the manifold secrets. Feng/English 1 The Tao that can be told is not the eternal Tao. The name that can be named is not the eternal name. The nameless is the beginning of heaven and Earth. The named is the mother of the ten thousand things. Ever desireless, one can see the mystery. Ever desiring, one sees the manifestations. These two spring from the same source but differ in name; this appears as darkness. Darkness within darkness. The gate to all mystery. Bill Porter (Red Pine) 1996 1 The way that becomes a way is not the Immortal Way the name that becomes a name is not the Immortal Name the maiden of Heaven and Earth has no name the mother of all things has a name thus in innocence we see the beginning in passion we see the end two different names for one and the same the one we call dark the dark beyond dark the door to all beginnings 2009 The way that becomes a way is not the Immortal Way the name that becomes a name is not the Immortal Name no-name is the maiden of Heaven and Earth name is the mother of all things thus in innocence we see the beginning in passion we see the end two different names for one and the same the one we call dark the dark beyond dark the door to all beginnings Jonathan Star 1 A way that can be walked is not The Way A name that can be named is not The Name Tao is both Named and Nameless As Nameless, it is the origin of all things As Named, it is the mother of all things. A mind free of thought, merged within itself, beholds the essence of Tao A mind filled with thought, identified with its own perceptions, beholds the mere forms of this world Tao and this world seem different but in truth they are one and the same The only difference is in what we call them How deep and mysterious is this unity How profound, how great! It is the truth beyond the truth, the hidden within the hidden It is the path to all wonder, the gate to the essence of everything!

Legge 16 The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end. The report of that fulfilment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things). From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likeness to heaven he possesses the Tao. Possessed of the Tao, he endures long; and to the end of his bodily life, is exempt from all danger of decay. Lau 16 I do my utmost to attain emptiness; I hold firmly to stillness. The myriad creatures all rise together And I watch their return. The teaming creatures All return to their separate roots. Returning to one's roots is known as stillness. This is what is meant by returning to one's destiny. Returning to one's destiny is known as the constant. Knowledge of the constant is known as discernment. Woe to him who wilfully innovates While ignorant of the constant, But should one act from knowledge of the constant One's action will lead to impartiality, Impartiality to kingliness, Kingliness to heaven, Heaven to the way, The way to perpetuity, And to the end of one's days one will meet with no danger. Feng/English 16 Empty yourself of everything. Let the mind become still. The ten thousand things rise and fall while the Self watches their return. They grow and flourish and then return to the source. Returning to the source is stillness, which is the way of nature. The way of nature is unchanging. Knowing constancy is insight. Not knowing constancy leads to disaster. Knowing constancy, the mind is open. With an open mind, you will be openhearted. Being openhearted, you will act royally. Being royal, you will attain the divine. Being divine, you will be at one with the Tao. Being at one with the Tao is eternal. And though the body dies, the Tao will never pass away. Jonathan Star 16 Become totally empty Quiet the restlessness of the mind Only then will you witness everything unfolding from emptiness See all things flourish and dance in endless variation And once again merge back into perfect emptiness ? Their true repose Their true nature Emerging. Flourishing, dissolving back again This is the eternal process of return To know this process brings enlightenment To miss this process brings disaster Be still Stillness reveals the secret of eternity Eternity embraces the all-possible The all-possible leads to a vision of oneness A vision of oneness brings about universal love Universal love supports the great truth of Nature The great truth of Nature is Tao Whoever knows this truth lives forever The body may perish, deeds may be forgotten But he who has Tao has all eternity Flowing Hands Transmission 16 Empty the mind of everything, let it reside in peace. Being at peace you can watch the Ten Thousand Things rise and fall. They follow their natural path and eventually return to the source of all things. This is the way of Nature. Returning to the source is stillness, for Nature is unchanging. Knowing this constancy is having insight into all things. Not knowing this leads to disaster. Knowing the source, the mind is open. When the mind is open the heart will be open too. Being open hearted, you can act naturally. Acting naturally, you will be at one with the Dao. Being at one with the Dao, you will be at one with Heaven and Earth. Being at one with Heaven and Earth, you can become eternal. Although the body dies, the Dao will always be eternal. Hinton 16 Inhabit the furthest peripheries of emptiness and abide in the tranquil center. There the ten thousand things arise, and in them I watch the return: all things on and ever on each returning to its root. Returning to the root is called tranquility, tranquility is called returning to the inevitable unfolding of things, returning to the inevitable unfolding of things is called constancy, and to understand constancy is called enlightenment. Without understanding constancy, you stumble deceived. But understanding constancy, you're all-embracing, all-embracing and therefore impartial, impartial and therefore imperial, imperial and therefore heaven, heaven and therefore Way, Way and therefore enduring: self gone, free of danger. Lin 16 Attain the ultimate emptiness Hold on to the truest tranquility The myriad things are all active I therefore watch their return Everything flourishes; each returns to its root Returning to the root is called tranquility Tranquility is called returning to one's nature Returning to one's nature is called constancy Knowing constancy is called clarity Not knowing constancy, one recklessly causes trouble Knowing constancy is acceptance Acceptance is impartiality Impartiality is sovereign Sovereign is heaven Heaven is Tao Tao is eternal The self is no more, without danger [Lin commentary] Reach for a state of ultimate emptiness. Maintain a state of the utmost stillness and tranquility. All living things rise up in lively activity. I watch them and observe their return in the endless natural process of life. Everything is thriving and flourishing, and eventually everything will return to its origin in the recurrent cycles of nature. Returning to the point of origin leads to a state of peaceful and serene tranquility. This tranquility and quietude leads to a return to one's true nature. The return to one's true self and fulfillment of one's true nature, is a constant, unchanging principle. Understanding this constant, unchanging principle leads to clarity, illumination and enlightenment. Those who do not understand the principle of constancy tend to bring upon themselves problems and disasters in a chaotic way. Knowledge of this constant, unchanging principle leads to an acceptance that encompasses everything. Such an all-encompassing acceptance and tolerance leads to an objective, impartial frame of mind. This objectivity leads to authentic personal power - power over one's own destiny. Authentic power - sovereignty over oneself - leads to a heavenly divinity and a oneness with nature. This heavenly oneness leads to the Tao. The Tao, in turn, leads to everlasting eternity. Knowing this, one can live out an entire lifetime in harmony and safety. You will be free from worldly hazards until your body no longer exists.

Legge 3 Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves; Not to prize articles which are difficult to procure is the way to keep them from becoming thieves; Not to show them what is likely to excite their desires is the way to keep their minds from disorder. Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones. He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action, good order is universal. Lau 3 Not to honor men of worth will keep the people from contention; Not to value goods which are hard to come by will keep them from theft; Not to display what is desirable will keep them from being unsettled of mind. Therefore in governing the people, the sage empties their minds but fills their bellies, weakens their wills but strengthens their bones. He always keeps them innocent of knowledge and free from desire, and ensures that the clever never dare to act. Do that which consists in taking no action, and order will prevail. Feng/English 3 Not exalting the gifted prevents quarreling. Not collecting treasures prevents stealing. Not seeing desirable things prevents confusion of the heart. The wise therefore rule by emptying hearts and stuffing bellies, by weakening ambitions and strengthening bones. If men lack knowledge and desire, then clever people will not try to interfere. If nothing is done, then all will be well. Bill Porter (Red Pine) Bestowing no honors keeps people from fighting prizing no treasures keeps people from stealing displaying no attractions keeps people from making trouble thus the rule of the sage empties the mind but fills the stomach weakens the will but strengthens the bones by keeping the people from knowing or wanting and those who know from daring to act the sage governs them all Jonathan Star 3 Putting a value on status will cause people to compete Hoarding treasure will turn them into thieves Showing off possessions will disturb their daily lives. Thus the Sage rules by stilling minds and opening hearts by filling bellies and strengthening bones He shows people how to be simple and live without desires To be content and not look for other ways With the people so pure Who could trick them? What clever ideas could lead them astray? When action is pure and selfless everything settles into its own perfect place

David Hinton 2002 50 People born into life enter death. Constant companion in life and in death, this body is the kill-site animating their lives. And isn't that because they think life is the fullness of life? I've heard those who encompass the whole of life could walk on and on without meeting rhinoceros or tiger, could charge into armies without feeling shield or sword. A rhinoceros would find nowhere to gore them, a tiger nowhere to claw them, a sword nowhere to slice them. And isn't that because for them there's no kill-site? Chad Hansen 2009 50 We emerge into life and enter into death. Of life's associates, ten have three. Of death's associates, ten have three. People's being alive, death ground's activities also ten have three. Now, why is this? Because they 'life' the thickness of life. In general, when we hear about those worthy to abet life: They walk the earth without encountering rhinoceros or tiger. They enter the army and don't bear armor or weapons. The rhinoceros has no place to thrust its horn. The tiger has no place to wield its claws. Arms have no place to accommodate their points. Now, why is this? Because they lack death's ground. Moss Roberts 2001 50 They come forth into life and they go to the dead: The gateways of life are thirteen in all, And the gateways of death the same thirteen. But people in pursuit of life Drive themselves to where death waits At any of the thirteen mortal points. And why is this? A way of life too rich. Men say those who secret themselves well Will meet no gaur or tiger on the land, Nor suffer weapon’s wound in war: Present the gaur no place to gore them, Nor the tiger place to claw them, Nor the foe a place to stab them. And why is this so? Their mortal points are not exposed. Lok Sang Ho 2002 50 Anyone who is born dies. If 13 people are born All 13 people will eventually die. From birth to life, From life to death, The great earth will afford the places to live and to die for exactly 13. Why is this so? It is because the mind cherishes the belief that living is a privilege and not a natural right89. I have heard that those who are good at conserving and preserving life Seldom meet tigers and horned animals when they move around. If they should join the military forces, They would not have the need to combat. Horned animals will have no way to cast their horns on their bodies, Nor will tigers find a place to lay their claws. Even soldiers’ swords will not hurt them. Why is this so? Because such people will never die. Gu Zhengku 1993 50 Men live when given to birth And die when being buried. One third of them are long-lived; One third of them are short-lived; One third of them die from their own choices though they could have lived longer; Why in such cases? Because they are too eager to live longer. It is heard that he who is good at preserving his life Does not meet with the rhinoceros or tiger when traveling on land, Nor is he wounded in war, For the rhinoceros has no use for its horns And the tiger has no use for its claws; The weapons have no use for their blades. Why in such cases? Because there is no realm of death for him to enter. Lin Yutang 1948 50 Out of life, death enters. The companions (organs) of life are thirteen; The companions (organs) of death are (also) thirteen. What send man to death in this life are also (these) thirteen. How is it so? Because of the intense activity of multiplying life. It has been said that the who is a good preserver of hi life Meets no tigers or wild buffaloes on land, Is not vulnerable to weapons in the field of battle. The horns of the wild buffalo are powerless against him. How is it so? Because he is beyond death. Flowing Hands 1987 50 Between birth and death, men live their lives in different ways. Some are followers of the Dao. Some are followers of the ways of mankind. Some are followers of greed and lust. Some are followers of evil. Why is this? Because man has sought to change things and interfere; so he has upset the balance within himself and others. The Sage knows this and rejects that. He knows of the ways of the Ten Thousand Things as well as man. Thus he can live in harmony with all things and all men. The tiger will not attack him, men will not seek to wound him and so he makes no room for death to enter.

Legge 20 When we renounce learning we have no troubles. The (ready) 'yes,' and (flattering) 'yea;'-- Small is the difference they display. But mark their issues, good and ill;-- What space the gulf between shall fill? What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)! The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos. Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Tao). Lau 20 Between yea and nay How much difference is there? Between good and evil How great is the distance? What others fear One must also fear. The multitude are joyous As if partaking of the offering Or going up to a terrace in spring. I alone am inactive and reveal no signs, And wax without having reached the limit. Like a baby that has not yet learned to smile, Listless as though with no home to go back to. The multitude all have more than enough. I alone seem to be in want. My mind is that of a fool - how blank! Vulgar people are clear. I alone am drowsy. Vulgar people are alert. I alone am muddled. Calm like the sea; Like a high wind that never ceases. The multitude all have a purpose. I alone am foolish and uncouth. I alone am different from others And value being fed by the mother. Feng/English 20 Give up learning, and put an end to your troubles. Is there a difference between yes and no? Is there a difference between good and evil? Must I fear what others fear? What nonsense! Other people are contented, enjoying the sacrificial feast of the ox. In spring some go to the park, and climb the terrace, But I alone am drifting, not knowing where I am. Like a newborn babe before it learns to smile, I am alone, without a place to go. Others have more than they need, but I alone have nothing. I am a fool. Oh, yes! I am confused. Others are clear and bright, But I alone am dim and weak. Others are sharp and clever, But I alone am dull and stupid. Oh, I drift like the waves of the sea, Without direction, like the restless wind. Everyone else is busy, But I alone am aimless and depressed. I am different. I am nourished by the great mother. Jonathan Star The difference between a formal yes and a casual yeah how slight! The difference between knowing Truth and not knowing it ? how great! Must I fear what others fear? Should I fear desolation when there is abundance? Should I fear darkness when that light is shining everywhere? Nonsense! The people of this world are steeped in their merrymaking as if gorging at a great feast or watching the sights of springtime Yet here I sit, without a sign, staring blank-eyed like a child I am but a guest in this world While others rush about to get things done I accept what is offered Oh, my mind is like that of a fool aloof to the clamour of life around me Everyone seems so bright and alive with the sharp distinctions of day I appear dark and dull with the blending of differences by night I am drifting like an ocean, floating like the winds Everyone is so rooted in this world yet I have no place to lay my head Indeed I am different. . . . I have no treasures but the Eternal Mother I have no food but what comes from her breast Flowing Hand's Tranmission 20 Give up learning, put an end to your troubles. Remain and dwell in simplicity. I am contented, for I dwell in the infinite; the Dao is full when it is present in the heart. Others enjoy the feast, but I am alone and wandering, drifting with the wind. Open and yielding like a new born babe. Innocent and simple, for I am nourished by the Great Mother of all thing,, Others have more than what they need, but I alone have nothing. I seem foolish and confused, but I alone am aware and alert. Other Men seem sharp and clever, For my simplicity and innocence appears dull and stupid to such Men. I drift like the waves of the sea and follow the flow. Everyone seems busy, but I alone am without desire and uncluttered. I am different, for I am nourished by the great Dao. Hinton 20 If you give up learning, troubles end.How much difference is there between yes and no?And is there a difference between lovely and ugly?If we can't stop fearingthose things people fear,it's pure confusion, never-ending confusion.People all radiate such joy,happily offering a sacrificial oxor climbing a tower in spring.But I go nowhere and reveal nothing,like a newborn child who has yet to smile,aimless and worn outas if the way home were lost.People all have enough and more.But I'm abandoned and destitute,an absolute simpleton, this mind of mine so utterlymuddled and blank.Others are bright and clear:I'm dark and murky.Others are confident and effective:I'm pensive and withdrawn,uneasy as boundless seasor perennial mountain winds.People all have a purpose in life,but I'm inept, thoroughly useless and backward.I'll never be like other people:I keep to the nurturing mother. Lin 20 Cease learning, no more worries Respectful response and scornful response How much is the difference? Goodness and evil How much do they differ? What the people fear, I cannot be unafraid So desolate! How limitless it is! The people are excited As if enjoying a great feast As if climbing up to the terrace in spring I alone am quiet and uninvolved Like an infant not yet smiling So weary, like having no place to return The people all have surplus While I alone seem lacking I have the heart of a fool indeed - so ignorant! Ordinary people are bright I alone am muddled Ordinary people are scrutinizing I alone am obtuse So tranquil, like the ocean So moving, as if without limits The people all have goals And I alone am stubborn and lowly I alone am different from them And value the nourishing mother [Lin Commentary] The blind pursuit of learning leads to excessive desires - the more you see, the more you want. Excessive desires, in turn, lead to anxiety and misery. Once we understand this and decide to no longer subject ourselves to information overload, the anxiety and misery disappear as quickly as the mental clutter. People tend to place too much importance and attachment to value judgments like good, evil, respect and scorn. In reality these are relative variables that change according to perspective. How much do they actually differ, when there are no absolute standards to measure against? Of course, I always proceed cautiously as a Tao cultivator. Whatever the people fear, I must approach with a healthy dose of caution. If they consider something to be bad, there is probably a reason. I will handle it with care, even though I understand the relative nature of value judgments. In this respect, I am not that different from them. Still, the great Tao is so vast, seemingly without limits. The gap between the Tao and ordinary people is huge indeed. For the most part, what they do and how they behave are quite different from my way of being. For instance, see how easily they become happy and excited, as if enjoying a great feast, or hiking up to a scenic spot where they can take in the panoramic view. I, on the other hand, maintain my quietness, tranquility, and the purity of my original nature, like a newborn baby that has not yet learned to smile. My demeanor is not jittery and excitable. Instead, it is slow and low-key, as if I am a weary traveler without a home to return to, and is therefore in no rush. I notice how the people have too much, while I alone seem to have too little. Their lives are filled with things they do not need, while I carry no excess baggage. My way is minimalist. I possess the bare necessities of life and and the freedom that comes with having few burdens. It would certainly appear that I have the heart and mind of a fool. I seem so simple and ignorant compared to the shrewdness of ordinary people. They seem so brilliant and logical. They handle everything in a calculating way, while I react slowly and cannot account for every little thing. They scrutinize every detail in everything with a sharp eye, while I am happy enough with a general idea and fuzzy approximations. My mind is tranquil and still, like the depths of the ocean. At the same time, it is also moving dynamically, like the wind high in the sky. This is something that most people are not likely to understand. I see them frantically pursuing various goals in the world, displaying their many talents and abilities, trying to get ahead in the rat race. Meanwhile, I appear to be stubbornly persisting in my lowly ways. Why am I so different? It is only because I hold on to the basis of life, the nurturing mother of all things - the Great Tao itself! Notes When Lao Tzu talks about not being overly calculating and scrutinizing, he is specifically referring to our conduct in interpersonal relationships. Most people keep track of "scores" - slights, cold shoulders, back stabs, and so on - with great clarity and precision, so that when the time is right they can dole out vengeance and "even the score." Tao cultivators do not do that. They take action to protect themselves, or distance themselves from malicious people, but otherwise let go of personal affronts without needing to retaliate in kind. People who do not understand think cultivators must be obtuse to let others take advantage of them like that. They fail to see that, as Gandhi once pointed out, if we all practice "an eye for an eye," pretty soon the whole world will be blind. In the game of life, those who shrewdly "win" at the expense of others will end up losing big sooner or later. Tao cultivators, in following Lao Tzu's wisdom, seem to "lose" in the short term, only to end up, inexplicably, as the ultimate winners in the long run.

Legge 6 The valley spirit dies not, aye the same; The female mystery thus do we name. Its gate, from which at first they issued forth, Is called the root from which grew heaven and earth. Long and unbroken does its power remain, Used gently, and without the touch of pain. Lau 6 The spirit of the valley never dies. This is called the mysterious female. The gateway of the mysterious female Is called the root of heaven and earth. Dimly visible, it seems as if it were there, Yet use will never drain it. Feng/English 6 The valley spirit never dies; It is the woman, primal mother. Her gateway is the root of heaven and Earth. It is like a veil barely seen. Use it; it will never fail. Bill Porter (Red Pine) 6 The valley spirit that doesn't die we call the dark womb as real as gossamer silk and yet we can't exhaust it. The valley spirit that doesn't die we call the dark womb the dark womb's mouth we call the source of creation as real as gossamer silk and yet we can't exhaust it. Jonathan Star 6 Endlessly creating Endlessly pulsating The Spirit of the Valley never dies She is called the Hidden Creator Although She becomes the whole universe Her immaculate purity is never lost Although She assumes countless forms Her true identity remains intact Whatever we see or don’t see Whatever exists or doesn’t exist Is nothing but the creation of this Supreme Power Tao is limitless, unborn, eternal – It can only be reached through the Hidden Creator She is the very face of the Absolute The gate to the source of all things eternal Listen to Her voice Hear it echo through creation Without fail, She reveals her presence Without fail, She brings us to our own perfection

David Hinton 2002 75 The people are starving, and it's only because you leaders feast on taxes that they're starving. The people are impossible to rule, and it's only because you leaders are masters of extenuation that they're impossible to rule. The people take death lightly, and it's only because you leaders crave life's lavish pleasures that they take death lightly, they who act without concern for life: it's a wisdom far beyond treasuring life. Dwight Goddard 1919 75 Starvation of a people comes when an official appropriates to himself too much of the taxes. The reason a people are difficult to govern is because the officials are too meddlesome; the people make light of death because they are so absorbed in life's interests. The one who is not absorbed in life is more moral than he who esteems life. Bradford Hatcher 2005 75 The hunger of the people Is from their superiors eating up so much of their tax grain This is behind the hunger The difficulties in governing the people Are due to their superiors having to take action This is behind the difficulties in government The people come to take death lightly Because they pursue life’s riches This is behind their taking death lightly Only when one does not think life a performance Will there be skill in valuing life Wing-Tsit Chan 1963 75 The people starve because the ruler eats too much tax-grain. Therefore they starve. They are difficult to rule because their ruler does too many things. Therefore they are difficult to rule. The people take death lightly because their ruler strives for life too vigorously. Therefore they take death lightly. It is only those who do not seek after life that excel in making life valuable. Gu Zhengku 1993 75 The hunger on the part of the people Is the result of exorbitant taxes on the part of the ruler; Thus the people are hungry. The unruliness on the part of the people Is the result of meddlesome actions on the part of the ruler; Thus the people are unruly. Making light of life on the part of the people Is the result of setting too much store by life on the part of the ruler; Thus the people make light of life. Those who make light of their own life Are wiser than those who overvalue their life. Ch'u Ta-Kao 1904 75 The people starve. Because their officials take heavy taxes from them, therefore they starve. The people are hard to rule. Because their officials meddle with affairs, therefore they are hard to rule. The people pay no heed to death. Because they endevour to seek life; therefore they pay no heed to death. Flowing Hands 1987 75 Why do people starve to death? Because governments use up all the money in taxes and military operations. Why then do people become rebellious? Because governments interfere and have too much control over people's lives. Therefore people feel frustrated and cheated. Why do people lose care in their hearts? Because their lives are preyed upon by the rich and the lawmakers. So people become wild and lose any care about what they do. Go back to a simple life, have nothing, but be free. Be at one with nature, with all her beauty and ugliness, and troubles will be simplified and their solutions more easily found. But people find it hard to let go of what they have. By letting go, you can free yourself from bondage.

Legge 21 The grandest forms of active force From Tao come, their only source. Who can of Tao the nature tell? Our sight it flies, our touch as well. Eluding sight, eluding touch, The forms of things all in it crouch; Eluding touch, eluding sight, There are their semblances, all right. Profound it is, dark and obscure; Things' essences all there endure. Those essences the truth enfold Of what, when seen, shall then be told. Now it is so; 'twas so of old. Its name--what passes not away; So, in their beautiful array, Things form and never know decay. How know I that it is so with all the beauties of existing things? By this (nature of the Tao). Lau 21 In his every movement a man of great virtue Follows the way and the way only. As a thing the way is Shadowy and indistinct. Indistinct and shadowy, Yet within it is an image; Shadowy and indistinct, Yet within it is a substance. Dim and dark, Yet within it is an essence. This essence is quite genuine And within it is something that can be tested. From the present back to antiquity, Its name never deserted it. It serves as a means for inspecting the fathers of the multitude. How do I know that the fathers of the multitude are like that? By means of this. Feng/English 21 The greatest Virtue is to follow Tao and Tao alone. The Tao is elusive and intangible. Oh, it is intangible and elusive, and yet within is image. Oh, it is elusive and intangible, and yet within is form. Oh, it is dim and dark, and yet within is essence. This essence is very real, and therein lies faith. From the very beginning until now its name has never been forgotten. Thus I perceive the creation. How do I know the ways of creation? Because of this. Jonathan Star 21 Perfect action, Rue virtue, Supreme power, This is how the Tao is revealed through those who follow it completely Though formless and intangible It gives rise to form Though vague and elusive It gives rise to shapes Though dark and obscure It is the spirit, the essence, the life-breath of all things ?But is it real?? you ask ? I say its evidence is all of creation! From the first moment to the present The Name has been sounding It is the gate through which the universe enters The witness by which the universe sees How have I come to know all this? That the very Name has told me, That Name which is sounding tight here, right now Flowing Hands 21 The greatest virtue is to follow the Dao and only Dao. Oh unfathomable Dao, ever elusive and intangible. But yet within, there is substance and form. It is the essence of the Ten Thousand Things. This is very real, so here lies a true path to follow. It was there at the beginning, as it shall be at the end, Thus I know the ways of creation.

Have not read it yet so just sharing it. May need to login or use FB or google to log in. https://www.academia.edu/14206745/The_Chinese_gentleman_A_semantical_analysis_of_junzi_君子?auto=download

*** The last chapter of this series is dedicated to Marblehead... he often said certain passages were still a struggle and yet, he was very clear as to his thought. To be clear and yet also murky is the Way of water. MB often appealed to the anarchist way... yet he stated it with typical aplomb that gave an air of knowing exactly who he was, where he was, and what he was doing in the moment. Being in the moment was his hallmark and a lesson we will cherish about him. *** To Marblehead, Peace to our friend: David Hinton 2002 81 Sincere words are never beautiful and beautiful words never sincere. The noble are never eloquent and the eloquent never noble. The knowing are never learned and the learned never knowing. A sage never hoards: the more you do for others the more plenty is yours, and the more you give to others the more abundance is yours. The Way of heaven is to profit without causing harm, and the Way of a sage to act without contending. Dwight Goddard 1919 81 Faithful words are often not pleasant; pleasant words are often not faithful. Good men do not dispute; the ones who dispute are not good. The learned men are often not the wise men, nor the wise men, the learned. The wise man does not hoard, but ever working for others, he will the more exceedingly acquire. Having given to others freely, he himself will have in plenty. Tao of heaven benefits but does not injure. The wise man's Tao leads him to act but not to quarrel. Bradford Hatcher 2005 81 True words are not embellished Embellished words are not truthful To be right is not to be argumentative To be argumentative is not to be right To be knowing is not to be sophisticated To be sophisticated is not to be knowing Wise ones do not accumulate Though intending to act on behalf of another The more they themselves have gained Though intending to give to another The more they themselves are increased Heaven’s way is to benefit, but without doing harm The wise ones’ way is to work, but without competition Wing-Tsit Chan 1963 81 True words are not beautiful; Beautiful words are not true. A good man does not argue; He who argues is not a good man. A wise man has no extensive knowledge; He who has extensive knowledge is not a wise man. The sage does not accumulate for himself. The more he uses for others, the more he possesses of his own. The Way of Heaven is to benefit others and not to injure. The Way of the sage is to act but not to compete. Gu Zhengku 1993 81 True words are not embellished, The embellished words are not true. A good man does not quibble; He who quibbles is not good. A man of true learning does not show off his learning; He who shows off his learning does not have true learning. The sage does not store up. Helping others as best as he can, He is helped even more. Giving others as much as he can, He becomes richer and richer still. The Tao of heaven benefits rather than harms all things; The Tao of the sage is to give rather than rob the people. Ch'u Ta-Kao 1904 81 He who knows does not speak; He who speaks does not know. He who is truthful is not showy; He who is showy is not truthful. He who is virtuous does not dispute. He who disputes is not virtuous. He who is learned is not wise. He who is wise is not learned. Therefore the Sage does not display his own merits. Flowing Hands 1987 81 Truthful words are not necessarily beautiful. And very often, beautiful words are not truthful. Those who are enlightened do not argue. Those who do, are not aware of the nature of all things. People always think they know; but the Sage looks and talks like an idiot to men, but he is enlightened. That’s why clever men never understand the nature of all things. The Sage never stores things up, he remains open and yielding to all. The more he gives and does for others, the greater his abundance. The Dao of Heaven is sharp and pointed, but it does not harm. For it remains with all good creatures. The Dao of the Sage is work without interference.

David Hinton 2002 80 Let nations grow smaller and smaller and people fewer and fewer, let weapons become rare and superfluous, let people feel death's gravity again and never wander far from home. Then boat and carriage will sit unused and shield and sword lie unnoticed. Let people knot ropes for notation again and never need anything more, let them find pleasure in their food and beauty in their clothes, peace in their homes and joy in their ancestral ways. Then people in neighboring nations will look across to each other, their chickens and dogs calling back and forth, and yet they'll grow old and die without bothering to exchange visits. Dwight Goddard 1919 80 In a small country with few people let there be officers over tens and hundreds but not to exercise power. Let the people be not afraid of death, nor desire to move to a distance. Then though there be ships and carriages, they will have no occasion to use them. Though there be armor and weapons there will be no occasion for donning them. The people can return to p. 52 knotted cords for their records, they can delight in their food, be proud of their clothes, be content with their dwellings, rejoice in their customs. Other states may be close neighbors, their cocks and dogs may be mutually heard, people will come to old age and die but will have no desire to go or come. Bradford Hatcher 2005 80 Shrink the domain, spread out the people Let there be tens & hundreds of people with specialties But unemployed Let the people feel the weight of death And not wander far Though there be boats & wagons No place to ride them Though there be armor & weapons No reason to show them Let the people return to knotting cords And counting on these (To) sweetening their own food Embroidering their own clothing Secure in their own homes Rejoicing in their own customs Neighboring realms overlook one another The sounds of each other’s roosters and dogs are heard (Yet) the people grow old & die Without goings & comings between them Wing-Tsit Chan 1963 80 Let there be a small country with few people. Let there be ten times and a hundred times as many utensils. But let them not be used. Let the people value their lives highly and not migrate far. Even if there are ships and carriages, none will ride in them. Even if there are arrows and weapons, none will display them. Let the people again knot cords and use them (in place of writing). Let them relish their food, beautify their clothing, be content with their homes, and delight in their customs. Though neighbouring communities overlook one another and the crowing of cocks and the barking of dogs can be heard, Yet the people there may grow old and die without ever visiting one another. Gu Zhengku 1993 80 The state should be small; The population should be sparse. Tools, though of many kinds, Should not be used. Teach the people to fear death And not to migrate to remote places; Although they have ships and carts, They will have no need to use them; Although they are well armed with weapons, They will have no place to make them effective. Encourage the people to return to the condition Under which the knotted rope was used to record things. The world best ruled is a place where The people will have delicious food, beautiful clothes, comfortable living quarters, cheerful customs. Though within easy reach of neighbouring states, The dog's barking and the cock's crowing in one state are heard in another; The people of one state will never have dealings with those of another, Even if they get old and die. Ch'u Ta-Kao 1904 80 Supposing here is a small state with few people. Though there are various vessels I will not have them put in use. I will make the people regard death as a grave matter and not go far away. Though they have boats and carraiges they will not travel in them. Though they have armour and weapons they will not show them. I will let them restore the use of knotted cords (instead of writing). They will be satisfied with their food. Delighted in their dress; Comfortable in their dwellings; Happy with their customs. Though the neighbouring states are within sight And their cocks' crowing and dogs' barking within hearing; The people (of the small state) will not go there their whole lives. Flowing Hands 1987 80 A small village has fewer people. Within the village there are machines that can work ten to a thousand times harder than man. But they are not needed. In a small village, the people work together. They use their labour to sow and grow food. Their time is spent naturally on this occupation. They live in harmony with nature, and the Ten Thousand Things. So being in harmony, they return to the state of the uncarved block of wood; simple, honest and straightforward. The people take death seriously and so they strengthen their bodies, and do not travel great distances. They remain at one. Being at one they have no need for boats and carriages. Being simple and possessing very little, they have no need for weapons, so they don't display them. They return to craft in place of writing. Their food is plain but good, their clothes simple but strong and warm, their houses safe and secure. They are happy in their ways, for they live without interference, and too many laws. So they do not intrude upon their neighbours. They live in peace and grow old and die in harmony with nature, and the Ten Thousand Things.

David Hinton 2002 79 You can resolve great rancor, but rancor always lingers on. Understanding the more noble way, a sage holds the creditor's half of contracts and yet asks nothing of others. Those with Integrity tend to such contracts; those without Integrity tend to the collection of taxes. The Way of heaven is indifferent, always abiding with people of nobility. Dwight Goddard 1919 79 When reconciling great hatred there will some remain. How can it be made good? Therefore the wise man accepts the debit side of the account and does not have to enforce payment from others. They who have virtue (teh) keep their obligations, they who have no virtue insist on their rights. Tao of heaven has no favorites but always helps the good man. Bradford Hatcher 2005 79 (When) reconciling a great grievance There will surely be lingering resentments (And) how can this be regarded as good? This is why wise ones will post the greater bond And will not press upon others To have character is to look after obligations To lack character is to look for entitlements Heaven’s way has no favorites But usually sides with the right person Wing-Tsit Chan 1963 79 To patch up great hatred is surely to leave some hatred behind. How can this be regarded as good? Therefore the sage keeps the left-hand portion (obligation) of a contract And does not blame the other party. Virtuous people attend to their left-hand portions, While those without virtue attend to other people's mistakes. "The Way of Heaven has not favourites. It is always with the good man." Gu Zhengku 1993 79 When the great enmity is allayed, There must be some remaining hostility; Even if one requites hostility with kindness, How can that be considered perfect? Therefore the sage keeps the stub of the receipt for a loan But never presses for payment from people. A man of virtue is as tolerant as the sage who keeps the stub of the receipt; A man of no virtue is as harsh as tax collectors. The Tao of heaven never shows favouritism; It always helps those who are good. Ch'u Ta-Kao 1904 79 Return love for great hatred. Otherwise, when a great hatred is reconciled, some of it will surely remain. How can this end in goodness? Therefore the Sage holds to the left half of an agreement, but does not exact what the other holder ought to do. The virtuous resort to agreement. The virtueless resort to exaction. The Tao of heaven shows no partiality; It abides always with good men. Flowing Hands 1987 79 In the affairs of men, know how to conduct yourself. When men lack honesty and trust, quarrels will occur. When they occur some resentment and bad feeling remains. The answer lies in people's hearts. Know your part and keep your word, then all will be well. The Sage keeps his word and knows his part, but does not expect others to fulfil their half. With virtue a man performs his deed, but a man without virtue is rigid in his desire for others to act. Go with the flow and fulfil your part. The Dao of Heaven is impartial and treats all things equally. But it remains with good men all the time.