dawei

I had to go back and look at why I used 'purity' since I did that translation some time ago. The character for that is: 素 = plain, unadorned, nature, white [silk] It may be a stretch in meaning but my mind has a picture of the purity of a Sage; white-like silk 'purity'. So plain and unadorned yet so refined in simplicity. If I just say "manifest plainness and embrace simplicity" I just feel like I loose the silk picture in my head... so there you go! maybe think of it like this phrase, which also has 'without worries' at the end: 高枕無憂 - retire or rest without worries; sit back and relax I think learning creates concern. (left brain). To lessen learning is to lessen worries since it will more easily give an opening to the intuition (right brain). I think this is the way to activate the right brain, not self-examining or questioning; those are left brain activities. And the four lines I translated seem to be a kind of road back; the Way to do it. As one empties, then one gets truly full.

The opening lines have a few comparisons and ends with "So desolate! How limitless it is!!" - Tr. Derek Lin. Realize that the older text which Hendrick uses has a few more characters. But here is the text, the paren part is what the older text may convey: 人 之 所 畏 PEOPLE THAT-WHICH FEAR That which people fear (people who are feared) 不可 不畏 (-older text: 亦 不可以 不畏 人) NOT CAN NOT FEAR (ALSO NOT CAN NOT FEAR PERSON) Cannot be not feared, or one cannot but fear (also cannot but fear other people) 荒 兮 其 未央 哉 (- older text: 朢 呵 亓 未央) BARREN THAT NOT ENDED/CONCLUDED! (GAZED-EXPRESSION ITS NOT ENDED) So desolate! How limitless it is! - Tr. Lin (Wild, unrestrained! It will never come to an end!) - Tr. Hendricks 荒 = Barren, wasteland, desolate, storage, uncultivated, ridiculous, far, remote 未央 - not ended or concluded; no limit; also, not yet dawned The idea of "dawn" is not often used. Chen uses it but I prefer Lin Yutang's useage: I am the wilderness before the dawn. - Tr. Chen But, alas, distant yet is the dawn (of awakening)! - Tr. Yutang I think Yutang ties back to the previous lines better and drives home the main point; The difference between yes and no, good and evil, fear and not fear is not to be worried and made distinctions of (Eliminate learning so as to have no worries - Tr. Chen). This transitions well to the next lines where the Sage shows how he is unlike the rest; the rest are 'distant' from a true awakening of this Way. edited: I had that 'dawn' was often used. I meant it is not often used.

Yes, I agree... and also with your last paren statement. There are a few chapters where "Way" reads way better Hinton sticks to "Way" throughout all his translations: When the great Way is abandoned We're faced with Humanity and Duty When clever wisdom appears We're faced with duplicity When familial harmony ends We're faced with obedience and kindness And when chaos engulfs the nation We're faced with trustworthy ministers -- Tr. Hinton

I like how Hinton hands this chapter. Here are his last four lines: Man abides by earth Earth abides by Heaven Heaven abides by Way Way abides by occurrence appearing by itself -- Tr. Hinton I modified Hinton's wording closer to my own thinking: humanity abiding [as] earth [abiding]. earth abiding [as] heaven [abiding] heaven abiding [as] dao [abiding] dao abiding [as] natural [abiding] But I also like the word "patterns" since it connotes generative dao: humanity patterns [are] earth [patterns]. earth patterns [are] heaven [patterns] heaven patterns [are] dao [patterns] dao patterns [are] natural [patterns]

絕 仁 棄 義 ， Abandon benevolence and discard righteousness 絕 巧 棄 利 ， Abandon cleverness and discard monetary gain 見 素 抱 樸 Manifest purity and embrace simplicity 少 私 寡 欲 。 Lessen selfishness and weaken desires 絕 學 無 憂 。 Abandon [all] learning without worry

Verse 18 大 道 廢 有 仁 義 慧 智 出 有 大 偽 六 親 不 和 有 孝 慈 國 家 昏 亂 有 忠 臣 When great Dao is abandoned, kindness and justice arise. When learning and wisdom appear, great pretense follows. When families are out of balance, filial piety ascends. When the country is in turmoil, loyal servants prevail. Line 3: 六 親 - Six relations/relationships 孝 慈 - Filial piety An alternate, instead of ascend, is what we are left with: When Dao falls from use we are left with kindness and justice. When learning and wisdom appear we have pretense. When relationships are out of balance there is still filial piety. When the country is in turmoil we are left with loyal ministers.

I completely disagree with the idea that Tao follows anything; it is the principle itself (Zi Ran=It-self-so-ing). For it to follow something makes it a 'thing' itself and possibly coming after something else. For this reason, I have hardly seen a translation I agree with the last line. Since the last four lines are parallel in construction they need to convey the same meaning but in most translations they fall apart on the last line but nobody seems to care. Try this: reverse the order of the lines and say what you want about Dao. And see if the parallel structure applies throughout.

I think it's a reference to [the development of] "awareness". I think the other 10,000 have it already and don't lose it.

Without seeing the original chinese, my first impression is that these "acquired emotions" are being setup as what one wants to discard; and return to what is considered the "congenital emotions" (although they are not named, it's implied by contrast). The focus is still on "five"; the five organs associate to the five emotions: Lung to sorrow; Heart to Joy, etc. Cast these off to attain the true condition: harmony.

agreed. Jing is associated to the body and life. The five grains associate as well. Of course "five" is very popular: Five elements, five organs, five tastes, five winds, five spirits, five emotions... Jing as the original substance (ie: most Yin too) is developed in the embryo during months 4-8 (ie: those five months give rise to five elemental essences). Jing is associated with the the lower dan tian (of the three) and the kidneys; although this organ is sometimes synonymous with the reproductive cycles in energetic terms. Old Chinese saying in Medical Qigong: When people are born, Heaven gives them Jing (Essence) and Shen (Spirit) – which align to form the mind -- and Earth gives them bones and shape, which unite to form the body. Joined together, these sources of energy cause human beings to develop. The seven Po’s (魄) are linked to Jing and originate in the lungs. This may be a subtle reference to the “chest” but the heart seems equally viable due to proximity and it’s link to the kidneys (jing). Yet, both the lungs and heart make up the same central energetic area of the seat of the emotions and sits over top of the “yellow court” area, which is considered where the unprocessed emotions are. So “chest” should probably be understood in the energetic (and spiritual) sense, not the way we often think of just "chest". The lungs command integrity and the heart commands peace and order. BTW: Anyone have a link to the original chinese? It would be good to see it instead of translations.

A few comments on your video: 1. I would chart out each exercise and what you want to accomplish with it. I would mark them as "purge", "tonify" or both, and check the flow of the exercises against what you hope to achieve. Then adjust some of the breathing accordingly. I felt that your 'sighing breath' (purging breath) is maybe in the wrong sequence or should at least be at the start to get the body/mind calm and emptied. 2. Hug Exercise: Is this intended to be purging or tonifying or both? I like your full arm extensions and palms up maintains Yang Qi connection. But, as an alternate, you could throw your arms slightly downward (with palms down) to make it a release of bad Qi from the throat and chest area. Practice that feeling using 'white' light on inhale and dirty Qi on exhale. ( I see a general pattern of you purging from the throat/heart downward as preparation for the digestive 'swallow'). 3. Push out-Pull in Exercise: Your video appears to start with a push out; I would start with Pull in. After your last "hug" your arms are extended; so there is a natural transition to go "in" somewhere... use that. "Pull In" [from the last Hug] with INHALE; Then Push out with EXHALE. I would finish with a "Push Out" so you clear the arms and let them float downward. (I think these first two exercises could be both tonify and purge, so maybe a regulated breath of equal length and strength.) 4. Side Swip Exercise: When your arms swip from the chest then go to the rear, you have clinched fists and they stay clinched till you throw the arm forward. This is effective holding 'turbid' Qi (on swipe) for a few seconds in clinched fists and then throwing that Qi forward. IMO, what you want to do is: INHALE- swipe across chest (grab hold of Qi you want to pull away from heart/chest area); As your arm is pulling back in clinched fist then do a short but strong EXHALE opening the fist so that turbid Qi is thrown quickly away {behind you). While the shorter exhale normally defines this as a 'tonifying' movement, the now much stronger exhale transitions to more purging. If practicing with multiple students they do NOT want to throw Qi in each other's space. So the throwing motion should be downward like the arm is going. Account for spacing with students around this issue. (So, here I see a transition to purging and clearing) 5. Down Swip Exercise: Same idea. INHALE- swip down, clinch bad Qi and quick, strong EXHALE open hands and release bad Qi towards ground behind you. (more purging and clearing but the movement is now downward which is the same direction as the digestion) 6. Knees up Exercise: I am not so fond of this idea, unless it was done at the very end to just stimulate some blood flow. Based on the sequence I see so far, the legs are a logical next step but I would use more of a Taiji Yin-to-Yang, Yang-to-Yin shifting (weight on left--purges right foot; weight on right--purges left foot); or a weight-to-front-of-feet (Inhale) to weight-to-back-of-feet (exhale) purging motion. Try these and see if you feel anything. 7. Sigh Exercise: This is a great and essential tool but I prefer it at the start to calm body and mind. Nothing says you can't do it again in the middle. If done at the start, it should feel like a whole body release from head downward, as you show, exaggerate it with arm movements, even bending forward to really release everything ; if done in the middle, I would 'feel' it more inside like the chest-digestive tract-hips are clearing down and out the legs. So you could combine this with the weight on front-of-feet (Inhale) to weight on back-of-feet (heavy sigh exhale) purging motion. 8. Ball Swallow Exercise: After the tossing and before swallowing, I would allow the hands to just begin to compress and condense that ball for maybe 5 seconds, moving around the edge of the ball, forming it smaller and smaller; then bring ball to mouth with both hands and swallow and allow the hands to slowly move down the front of the body in unison with your mind and digesting all saliva you have. Notes: 9. I would have the tongue in the 'fire position' (relaxed behind/above teeth on gum line) the entire time. That will help to generate the saliva throughout (swallow throughout as needed) and for the 'ball swallow'. 10. Colors: Bring in color may be hard for some at first. I would focus on the purging aspects which means one can focus on 'white' on inhale and 'turbid' (dirty) on exhale. 11. In medical qigong there is a cool oil purge which you could do at the very end. Close your eyes and imagine oil (due to it's slow flow) dripped down your front {the source could be a smilie face or sun) and envision it's slow path down the head, split the shoulders and off finger tips, down chest, split the legs and 10 feet outward from feet. Repeat with oil flow down the back. A third variation is repeat down the 3 dan tians. After all three are done, the oil sprouts golden flowers at your feet which come back up, filling into your body. Thanks for sharing your video.

First off I would tend to say you need to follow your intuition; but I say that with a fair amount of expectation that you have a well established energetic connection to your dan tians and innate. Yes there are horror stories of Qi deviation issues (I've had them too; required my Qigong master to clear them but eventually I learned how to clear them myself), but I think both Taiji and Qigong can be started (and/or kept) simple and safe. That also comes with some amount of expectation that one knows how to do this. Keep a focus on how you regulate the three main aspects: Body (jing), Breath (qi) and Mind (shen). Understand how each contributes towards positive and negative effects. Since you know some TCM and acupressure, I would look into meridian clearing/purging/opening vs tonifying more and more. This is usually where the troubles will arise. There are specific meridian stretches and loosing exercises. There are also associated Qigong exercises for each organ. I would be familiar with most all of this so that when you create something you know the effect theoretically and then you practice it a lot to know it experientially. I say this because a lot of your exercises [on the video] involve the middle dan tian (or 3rd and 4th chakra areas) where the seat of emotions reside (and most importantly the heart). You want to be careful about this. You mentioned the imagery of "red" sauce over one's head on the video; the head (7th, crown chakra) is usually associated with 'white'; 'red' normally associated with the heart (fire organ), or lower dan tian (furnace dan tian) and also the 1st and 2nd chakra, the root and sacral/sexual. I think it may be easier to focus on colors as part of purging: Imagine 'white' on inhale and 'turbid' (dirty) on exhale. Maybe research more on chakras and colors. It's all a good tie-in. I'll comment specifically on your video in next post so this is not so long.

SJ, Very cool about your dragon experience. While the video was nice to see, why not post your dragon Yes, the dragon is not the fire-breathing western concept. It was wise and caring guardian. It also represented new beginnings. In ancient totem it represented all the combined clans; it came to be synonymous with "China". The imperial court took on the symbol and eventually the general populous could no longer take it as their symbol. Chinese new year is coming up next month here in china (I'm here now) and the Dragon will get prominently displayed through the Dragon Dance to represent good luck and prosperity for the year to come. The first dance was thought to assist in appeasing the Dragon King and the drought conditions. In the ancient four directions, it is East and the element is Wood. But also varies among the elements as: Wood Dragon - Brown and protected the forest Fire Dragon - Red and protect the sky Earth Dragon - Green and protect the earth Metal Dragon - Gold and protect resources Water Dragon - Blue and protect the waters So I am curious if your dragon bore any colors?

Your comments make me feel your interests are in regards to Medical Qigong. I would explore this training somewhere. Your 'pulsing the middle of the brain' is a bit similar to the Taiji Pole which connects from the crown to root chakra, connecting all three Dan Tians. Running qi up and down the spine has it's practice but not sure which direction you have used. In Medical Qigong, there is the 100 day 'MCO Burn' where you run it up the spine (inhale) and then over the head back to the lower dan tian (exhale). Leg's and the crawly sensation. When do you mostly feel that, waking in the morning? Maybe need to practice much more "clearing" through the feet or circulation. I found that to help.

If Dao is the underlying generative principle [of what I also call patterns], then, for me, the 10,000 things are those patterns in action. Because I see Dao as the source for all generative patterns, it stands to reason that they share commonality; but that does not mean that my patterns MUST follow another's patterns; my patterns inherently self-become, not by 'following' or 'emulating' but by 'patterning' itself. For me, the basic meaning of 法 is a standard way [of doing something]. So instead of modeling or emulating something else, it has it's own standard [way]. To me, that sync's to Ziran nicely, particularly in DDJ 25: 道法自然, Dao Fa Ziran. The use of BingFa 兵法 seems closer to this; standard ways [methods] of warfare. Although I know that it also carries a history of use as follows/models and [legal] punishment. I could share a lot more on the original character but will save that.

xHSG, thanks for offering more comments as they are thought-provoking I used to hold to the 'relinquish the self' idea, but "Zi Ran" embodies 'self' in it's meaning, so I moved a bit away from that idea but maybe I cannot articulate it yet because I see it like a square dance with Dao & De & Wuwei. The 'individual desires' are not all bad. Maybe the acquired ones which are purely self-seeking (thus, breaking away from the dance) but again, not sure how to state it. We may agree more than disagree but just pushing the idea further. Yes, I see 'model' used; I also like patterned. This actually begins to tie closer to your point about 'timeliness' below since they are both really conveying patterns or regularity (whether for warfare or agriculture, the importances of an established pattern shows up in many areas). One thing that may be unfair, even by my own useage, is to use the word "ziran" without explanation; but it's not easy to do since it's complicated IMO and cannot be separated so easily from Dao, De, and Wuwei. I am not sure if I read you wrong but I read strands of making Dao an entity or thing at times. Here is a lacking explanation; don't take 'passive' too literally, it's more a complementary relationship: - Dao (passive) is not a 'greater order' per se it is just the underlying generative principle for the 10,000 things; - De (active) is the inscribed 'force' so that each has Dao in them (ie: in order to generate). - Wu Wei (passive) is action which doesn't seek to interfere with other generative forces (although it may naturally do so). - Zi Ran (active) is self-becoming (ie: generating) because of Dao through De in cooperation with Wu Wei. I like looking at Chapter 51 for Dao, De, and Ziran; and 64 for Wuwei and Ziran. Since Dao is the source principle of all things, including 'ziran', not sure we need to make this distinction. Maybe your equating 'our own ziran' as individual desires?

I was surprised to find two sources support 'Long' as the first character since Hendricks has taken it from the start as the received text 'Chong' (even based on the Guodian bamboo). I looked at the bamboo slips for that chapter and honestly cannot argue against either one too; ergo, 'Long' seems as supported based on examples I see in oracle and bronze script. If I were really go to that route, I might substitute a 'Long' archtype: Longevity, Luck, Prosperity, Totem Tribe of combined people, descend of the people, Imperial, Court. The last (Court) one may be most fitting since Imperial may be too early to apply and at least ties into the last lines. The last character of the first line in the Guodian is different (thus it is repeated in a few lines): 龙辱若缨 http://home.pages.at/onkellotus/TTK/Chinese_Uni-G_TTK.html#Kap13 how would you translate the Guodian? Heading off to china for a month. Hope to check in to the continuing chapters...

See Peter Lynds on Time: http://www.peterlynds.net.nz/papers.html

I like how you tie the stimuli working on the heart to 為腹心.

I can follow your distinction. I guess I am curious if Lao Zi really removes these distinctions on some level, although he points to the inner sense (or comfort), it's the whole self he means. I just commented on the chapter 13 and now see more ideas about "self" and what I was thinking on some level. I guess I was trying to take it to a higher concept level. I think taking care of the basic needs is somewhat universal message. I recall someone pointing out how Jesus would feed the people before talking to them. Very pragmatic.

It is a little surprising how different the opening two characters are treated: 寵-辱-若-驚 Chong-Ru-Ruo-Jing Honor-Disgrace-Like-Startled Wu: Welcome-Disgrace-as a-Pleasant Surprise (WB versions follow) Feng/English: Accept-Disgrace-Willingly Liao: Honor-and Disgrace-Are-Fearful Ni: Favor-and Disgrace-are both causes-of Shock Yutang: Favor-and Disgrace-cause one-Dismay Hendricks: Regard Favor-and Disgrace-With-Alarm (MWD version) Hendricks: Favor is really-Disgrace-it is like-being in bondage. (Guodian: Last character is different) Here is Hendricks translating from the oldest Text, the Guodian which has differ characters in some lines: 1. "Favor" is really "disgrace"--it is like being in bondage. 2. Be wary with matters that cause great distress--treat them as if they could mean your life. 3. Why do I say "Favor is really disgrace"? 4. Receiving favor puts you in a dependent position. 5. If you get it, it is like being bondage; 6. If you lose it, it is like being in bondage. 7. This is what I mean by "Favor" is really "disgrace"--it is like being in bondage." 8. And why do I say "Be wary with matters that cause great distress--treat them as if they could mean your life."? 9. The reason we have great distress 10. Is that we have bodies; 11. If we did not have bodies, what would we worry about? 12. Therefore, with someone who values taking care of his life more than running the world, 13. To him we can entrust the world. 14. And with someone who dotes on his life as if were the whole world, 15. To him we can turn over the world. Hendrick's note on opening: 1. To be favored is to be insulted/disgraced. To be favored brings obligation; one is 'bound' to this; 'dependent' on it (line 4). 3. Since line 4 only mentions 'favor', 1,3,4 focus on 'Favor is..." There is an interesting difference of opinion on the early daoist Yang Chu who is said to want to preserve his body at any cost. Chan says that Chu as a daoist is suspect because of his extreme views. Hendricks on the other hand, appeals to Chu and also quotes the Zhuang Zi for another example to support "that the person who should be entrusted with ruling the world is precisely the one who cares more for his own life than he does for the wealth, honor, and power he would have by ruling the world".

I wanted to look at the last lines more. The reason that hendricks says: 6. Therefore, in the government of the Sage is because the older text have the word for 'governing' which later text take out. 7. He's for the belly and not for the eyes. This line does have the word for 'belly' vs 'eyes' and Feng/English translates more like inner sense (feels) vs outer sense (sees). 8. Thus he rejects that and take this. While this line has the words for 'that' and 'this', translating as such seems so literal; Wu uses the idea of the inner sense (within) and outer sense (without). This seems consistent with the opening lines describing the outer sense vs the Sages focus on the inner (belly). But in regards to governing, it seems to suggest the Sage wants to govern the people's basic needs so that they ignore their sense of [external] desire. But I wonder if anyone sees a contrast between 'self' and 'others'? It always seems that Lao Zi is portrayed as trying to forget self, or put self last. But it seems that a fundamental aspect is to take care of self [first] then you can take care of others. Whereby the inner sense is really 'self' and the outer sense is really 'others'? Any thoughts?

Personally, I do not like the translation of "follow" in DDJ25. The word there is "law" and I once spent some time researching it but has a very old and fabled aspect to it. I've not completely settled on the right way to describe it. But in general, I don't like to simply say 'follow'. I do prefer something closer to 'in accordance with' or 'by nature of' (more like instinct or innate) but that probably sounds like 'following'. Interesting how difficult it is to convey a thought.

I see concentric circles; so BOTH exist. I did not setup separate camps in my meaning. A higher parallel means there can be higher parallels too. It is not One or the Other, I see many concentric circles. But when the verse says that 'water clings to the ground', I do not take that to mean that I need to cling to the ground (not that circle). This is an example of the nature of water (one circle) and a metaphor for man on how to follow his nature (another circle) or dao (yet another circle) but not literally 'get on the ground'.