ChiDragon

Chapter 7 - The Unselfishness 1. 天長地久。 2. 天地所以能長且久者， 3. 以其不自生， 4. 故能長生。 5. 是以聖人後其身而身先， 6. 外其身而身存。 7. 非以其無私邪！ 8. 故能成其私。 Translation in terse English... 1. Heaven and Earth are eternal. 2. The reason they are eternal, 3. Because they do not strive for themselves. 4. Therefore, they are eternal. 5. A gentleman always place himself behind but ended up in front. 6. One keeping oneself in a neutral position will survive. 7. Is not because of his unselfishness! 8. Which gained his personal accomplishment.

Chapter 3 1. 不尚賢， 2. 使民不爭。 3. 不貴難得之貨， 4. 使民不為盜。 5. 不見可欲， 6. 使民心不亂。 7. 是以聖人之治， 8. 虛其心， 9. 實其腹， 10.弱其志， 11.強其骨； 12.常使民無知無欲， 13.使夫智者不敢為也。 14.為無為， 15.則無不治。 Revision 3-1 1. Dejectedly soliciting intelligentsia, 2. Discourage people from striving. 3. Not to value hard to obtained goods, 4. Prevent people from being thieves. 5. Not being seen desirable, 6. People won't become perturbed. 7. With sagacious ruling, 8. Emptied one's heart, 9. Solidified one's belly, 10. Weaken one's volition, 11. Strengthen one's bone, 12. Always keeping the people innocent without desire, 13. Presumptuous people cannot commit their acts. 14. Trailing to a natural path, 15. Thus nothing that couldn't be handled.

My friend, masturbation is not something to be practiced if you do not understand physiology. Do you know after your first masturbation or have sex with someone, you are not suppose to do it again until 72 hours later. It is because your sperms aren't mature before then. In your case, you did it too often without letting your sperms to be fully developed. Hence, that is why you are having so much unpleasant feelings. FYI If you have not practice Chi Kung for a long time or at all, you cannot accomplish multiorgasm. My advice to you, for a healthier life, please get rid of or don't read that book which you are so fond of.

LaoTze's intention was by looking at the negative side, in order, for one to understand the positive side. In my post, the implication was that LaoTze was not so much concern what good had been done to Nature but it was the bad that he is more concern with. He knew anything good to Nature will cause no harm. Thus, the over all concept of Wu Wei is take no action to interfere with Nature. There was nothing to worry about if things are good to Nature. Is there...???

"The possession of knowledge is not to demonstrate how much one knows. It is a matter of digestion and application. Ignoring the facts blurs the foreseeing intellectual focus. One with an open mind can behold a panorama blindfolded. Finally, the denial of the unwanted truth is a move toward the deprivation of learning."

Oh, people All this talk about creating dan-tien. Did you know that there was no such thing as dan-tien...??? The term was created for the convenience of locating certain parts of the body. The upper, middle, lower part of the body are equivalent to the upper, middle, lower dan-tien. Please, dan-tien is only a location on your body. It was not created from practicing some kind of whatever.

It seems to me that there is something missing here about intent. LaoTze always concern about the negative side of matters. What he was suggesting is not to have an intent to cause any harm to Nature as being natural. In the contrary, he did not say anything about not to have a good intent for Nature.

I had specifically stated that the definition of Te stands alone in Chapter 51. Yes, it seems that you cannot unlearn what you had learned before. What I was telling you, stay within the definition which defined by LaoTze in Chapter 51 without any external influence. Chapter 51 is about pure Nature, thus there is no human nature involved. What said is all correct, but they do not apply in Chapter 51 because this chapter was establishing its own definition for Te. One must try to isolate all other ideas from the past experience for the interpretation this chapter. The whole Wu Wei concept was derived from this Chapter.

I had specifically stated that the definition of Te stands alone in Chapter 51. Maybe it seems vague to you because you are mixing external human emotions with Tao and Te. This chapter was very clear to me that Tao let Nature take it course be letting all things grow without any interference. LaoTze defined the Te is the actual virtue; Te(Chinese) = virtue(English). It seems to me you are looking at Te and virtue are two different things. Actually they carry the same meaning but the only difference between them are the two languages. Another word, Te is virtue; and virtue is Te. Therefore, I am not saying virtue is attribute to Te because Te and virtue are identical. This is the best I could explain it.

Rephrase... 10.Tao engenders all things, 11.Te fosters them. 12.Grow all things nourish them, 13.Let all things grow to maturity, 14.Foster all things and protect them. 15.Produce all things but not possess them. 16.Keep them but not restrain them, 17.Raise them but not control them, 18.Is the abyssal virtue(Te). These are all spelled out in Chapter 51, no where else.

Yes, these Virtues of Tao was considered to be the Wu Wei concept. If human follows the Wu Wei concept was considered to be 有道(you tao, small t) or virtuous. Yes, that was the reason why I am here.

zhan zhuang is a standing form of Chi Kung. There is no movement in the form but breathing is a very significant factor. To practice it is by standing with the knees bent at some angle. The lower the angle of the knees that can be bent which shows the progression of the practice. While standing, the hands are held in the air forming a circle as like you were holding a barrel. Yiquan is a form of exercise in moving the body freely and comfortably in high concentration with the mind.

Sorry, based on the presented facts, your friend did not perform any meditation at all. He was either didn't know how or somebody taught him incorrectly. In his heart, he was full of desire and wished to accomplish something that he is not capable of. As a result, he was frustrated and cannot have a peace of mind.

Chapter 51 1. 道生之：　Dao engenders all things， 2. 德育之：　Virtue fosters them. Here is the modern interpretation of the 道生之,德育之. 1. All things were evolved from a process that was existed in a natural environment. It was considered to be that Tao engendered them(道生之). 2. There is a nourishing procedure that was existed in a natural environment was utilized for the development of all things. It was considered to be that Te fostered them(德育之). By LaoTze's definition, the meaning of 德(Te) stands alone in Chapter 51. 1. Tao engenders it, 2. Te fosters it. 3. Matter forms it, 4. Environment grows it. 5. Hence, all things respect Tao and honor Te. 6. Tao's dignity, 7. Te's value. 8. Those were not interfered but let them be natural. 9. Therefore, 10.Tao engenders it, 11.Te fosters it. 12.Grow it nourish it, 13.Let it grow to maturity, 14.Foster it and protect it. 15.Produce it but not possess it. 16.Keep it but not restrain it, 17.Raise it but not control it, 18.Is the abyssal virtue. The virtues of Tao were defined by lines 12 through 18: 12.Grow it nourish it, 13.Let it grow to maturity, 14.Foster it and protect it. 15.Produce it but not possess it. 16.Keep it but not restrain it, 17.Raise it but not control it, 18.Is the abyssal virtue. Line 18 specifically pointed out that lines 12 through 17 are the Te of Tao.

Marblehead: "Ultimately the Virtue of Tao and the virtue of man are one and the same." Sorry, they are not the same. One cannot judge the TTC meaning of 德(Te) by the character itself. I am sure that you have doubt in your mind because you have distinguished the English word "virtue" with 'V' and 'v'. Marblehead: "Ah! What am I perhaps saying regarding Virtue and virtue? Hehehe. That is still a work in progress." I would like to work this with you if you don't mind. BTW That was my recent thought and starting a new thread on the subject. However, I held down the Ctrl + an unknown key and the thread vanished. Actually, my browser closed. Fortunately, I picked up on this one.

Here is how I meditate. http://www.selfgrowth.com/articles/scientific-explanation-of-chi-kung-no-15-taoist-meditation

Chapter 14 14 1. 視之不見,名曰夷。 2. 聽之不聞,名曰希。 3. 摶之不得,名曰微。 4. 此三者不可致詰， 5. 故混而為一。 6. 其上不皦， 7. 其下不昧， 8. 繩繩不可名， 9. 復歸於無物。 10.是謂無狀之狀， 11.無物之象， 12.是謂惚恍。 13.迎之不見其首， 14.隨之不見其後。 15.執古之道以御今之有。 16.能知古始， 17.是謂道紀。 Translated in terse English... 1. View it couldn't see, name and call it Colorless. 2. Listen to it couldn't hear, name and call it Soundless. 3. Touch it couldn't feel, name and call it Formless. 4. These three objects blended in one. 5. Its top not brilliant. 6. Its bottom nor dim. 7. Its continuance unnameable. 8. Returned to being nothingness(state of invisibility), 9. Is called form of no form. 10. An image of nothingness, 11. Is called obscure. 11. Greet it cannot see its head. 13. Follow it cannot see its back. 14. Grasp the presence of Tao, 15. Driven all the present physical being 16. Able to understand the ancient origin, 17. It's called the Principles of Tao.

Impartial is not our natural state. It is something that requires intent. For example, if one wants to be a ruler or a judge, impartial is mandatory on his part to carry out justice for the people.

That's exactly, Heaven and Earth don't have any intent at all; but they are impartial though. LaoTze was using the impartial part of Heaven and Earth as a model for a sage to follow. Do you see there is a pattern in the Tao Te Ching that LaoTze always start saying something about Nature then followed with a sage....??? What he was doing is setting up a model, Nature to human, for a sage to follow. Remember... Human follows the mandate of Earth, Earth follows the mandate of Heaven, Heaven follows the mandate of Tao, Tao follow its natural self. Please keep in mind that the TTC was written in classic text, don't take a sage too literally. In the TTC, a sage does not always meant as a sage. When people was mentioned in relation with a sage, this sage was referred to as a ruler. Classic text, sometimes, does not say what it meant; and does not meant what its says. Indeed, it requires some mental manipulations to come up with a logical interpretation.

Chapter 2 Relativity 1. 天下皆知美之為美， 2. 斯惡已； 3. 皆知善之為善， 4. 斯不善已。 5. 故， 6. 有無相生， 7. 難易相成， 8. 長短相形， 9. 高下相盈， 10.音聲相和， 11.前後相隨。 12.恒也。 13.是以聖人處無為之事， 14.行不言之教。 15.萬物作焉而不辭。 16.生而不有， 17.為而不恃， 18.功成而弗居。 19.夫唯弗居， 20.是以不去。 In Terse English 1. Everyone, on earth, knows beauty as beauty, 2. Then, saw ugliness. 3. Everyone knows kindness as kindness, 4. Then, saw evil. 5. Therefore, 6. Solid and space coexisted; 7. Difficulty and easiness mutually succeeded; 8. Long and short mutually formed; 9. High and low mutually encompassed; 10.Melodies and songs mutually harmonized; 11.Front and back mutually trailed; 12.Always the same. 13.Sage handles matters in a natural manner. 14.Gives silent instructions. 15.Let things be with no interference; 16.Grow without possession. 17.Sustain without domination. 18.Success without dwelling. 19.Because of not dwelling alone, 20.Merits do not vanish.

In that case, you go find another available parking space else where. Then, you still would have a useful space....

Please let me give it a try with few lines First line... 欲修真，先去病，浑身无病方延命；若还有病不肯除，犹如瞎子跳坑井。 If you want to cultivate to the real genuine, then you must get rid of all sicknesses, Without any sickness, so one can live longer; If you do not get rid of your sickness, it seems like a blind was trying to jump into a well. Third line... 高傲心，最害事，有己无人自夸自；纵有明人在眼前，怎肯与尔露一字。 With an arrogant attitude, it ruins matters, smug with egoism; There are some wise ones before you, who was afraid to share a word with you. To be continued........

1. Heaven and Earth has no mercy; 2. They regard all things as straw dogs. 3. The Sage has no mercy; 4. He regards the common people as straw dogs. I believe that the intent here was being impartial. Heaven and Earth are being impartial to all things. When Nature strikes, it will destroy anything in its path. The sage(referred as a wise ruler) is impartial to his people so justice can be done.

小隐隐于野,大隐隐于市 I believe the correct translation is: Small retreat is in the wilderness, big retreat is in the city.