內業 Nèiyè Inner Cultivation: part 2 of 26

009   01   是故此氣  shì gù cĭ qì
010   02   杲乎如登於天  găo hū rú dēng yú tiān
011   03   杳乎如入於淵  yăo hū rú rù yú yuān
012   04   綽乎如在於海  chuò hū rú zài yú hăi
013   05   崒乎如在於屺   zú hū rú zài yú qǐ

014   06   是故此氣也  shì gù cĭ qì yĕ
015   07   不可止以力  bù kĕ zhĭ yĭ lì
016   08   而可安以德  ér kĕ ān yĭ dé
017   09   不可呼以聲  bù kĕ hū yĭ shēng
018   10   而可迎以意  ér kĕ yíng yĭ yì

019   11   敬守勿失  jìng shŏu wù shī
020   12   是謂成德  shì wèi chéng dé
021   13   德成而智出  dé chéng ér zhì chū
022   14   萬物畢得  wàn wù bì dé

II

009 01 是故此氣 shì gù cĭ qì
0033 是 shì this, that, these, those; he, they, any, any such; affirm, assert, prove out, prove to be so; true, right; what is this way, as it is supposed to be; 是故 shì gù therefore, so, and so, for this reason, on this account
0034 故 gù reason, cause, purpose; therefore, assuredly, affirmedly, certainly, surely
0035 此 cĭ this, these, here
0036 氣 qì vital breath, pneuma, energising breath, life-force, material force. The force characterized by a blending of yin and yang, that animates each living creature and also runs through the inanimate universe; regarded as hybrid or dual in nature, described as neither just matter nor just energy, or rather as matter-energy; 氣 qì is the basic constituent element of the universe—Kroll, 2015.

010 02 杲乎如登於天 găo hū rú dēng yú tiān
0037 杲 găo glimmer, glint, break into light, like the just-rising sun; brightening; ascend in the distance
0038 乎 hū interrogative or exclamatory final particle
0039 如 rú follow, defer to, comply with, according to, in light of; this, such a/an; in this way, so, such as; if
0040 登 dēng climb, ascend, rise; (sur)mount
0041 於   yú   in, at, on, to, from, with regard to; than
0042 天   tiān   the sky, the heavens, celestial

011 03 杳乎如入於淵 yăo hū rú rù yú yuān
0043 杳 yăo indistinct, obscure; vague, blurred; impenetrable, unfathomable
0044 乎 hū interrogative or exclamatory final particle
0045 如 rú follow, defer to, comply with, according to, in light of; this, such a/an; in this way, so, such as; if
0046 入 rù enter, pass into, go in
0047 於   yú   in, at, on, to, from, with regard to; than
0048 淵 yuān vortex, gyre; whirlpool, maelstrom; abyss, seemingly bottomless gulf; deep, profound; unplumbable, immeasurable

012 04 淖乎如在於海 nào hū rú zài yú hăi
0049 淖 nào temperate, gentle; be in accord
0050 乎 hū interrogative or exclamatory final particle
0051 如 rú follow, defer to, comply with, according to, in light of; this, such a/an; in this way, so, such as; if
0052 在 zài be located at, situated; rest in, reside in, lie in; consist in depend on; be present; exist, live; at, in, on
0053 於   yú   in, at, on, to, from, with regard to; than
0054 海 hăi sea, ocean; marine, maritime

013 05 崒乎如在於屺 zú hū rú zài yú qǐ
0055 崒   zú jut up; rearing ruggedly
0056 乎 hū interrogative or exclamatory final particle
0057 如 rú follow, defer to, comply with, according to, in light of; this, such a/an; in this way, so, such as; if
0058 在 zài be located at, situated; rest in, reside in, lie in; consist in depend on; be present; exist, live; at, in, on
0059 於   yú   in, at, on, to, from, with regard to; than
0060 屺   qǐ hill or mountain denuded of vegetation, bare mound

014 06 是故此氣也 shì gù cĭ qì yĕ
0061 是 shì this, that, these, those; he, they, any, any such; affirm, assert, prove out, prove to be so; true, right; what is this way, as it is supposed to be; 是故 shì gù therefore, so, and so, for this reason, on this account
0062 故 gù reason, cause, purpose; therefore, assuredly, affirmedly, certainly, surely
0063 此 cĭ this, these, here
0064 氣 qì vital breath, pneuma, energising breath, life-force, material force. The force characterized by a blending of yin and yang, that animates each living creature and also runs through the inanimate universe; regarded as hybrid or dual in nature, described as neither just matter nor just energy, or rather as matter-energy; 氣 qì is the basic constituent element of the universe—Kroll, 2015.
0065 也 yĕ classical final particle of strong affirmation or identity; marking sentence-initial noun-phrases as topics; final particle in verbal sentences marking continuative aspect

015 07 不可止以力 bù kĕ zhĭ yĭ lì
0066 不 bù generic pre-verbal negative, not; negative prefix; 不可 bù kĕ cannot, should not, must not
0067 可 kĕ possible, permissible, feasible; allow(able), admit; may, can
0068 止 zhĭ stop, halt, end; cease, cessation; only, merely, just
0069 以 yĭ to use, take (up); use as a tool, instrument, or means
0070 力 lì strength, power(ful); force(ful); ability, potency; vigour(ous), strenuous

016 08 而可安以德 ér kĕ ān yĭ dé
0071 而 ér verbal-phrase conjunction, occurs between two verbal-phrases subordinating the former to the latter: and, and then, and yet, yet (not), but, but (not), as well as; indicates causal relation; indicates change of state; indicates contrast
0072 可 kĕ possible, permissible, feasible; allow(able), admit; may, can
0073 安 ān firmly in place; stable, secure; safe; unworried, settled, calm
0074 以 yĭ to use, take (up); use as a tool, instrument, or means
0075 德 dé innate (inner) power, potency, efficacy; sometimes thought of as projection of the 道 Dao (Way) in the sensible world; traditionally translated as ‘virtue,’ but having no religious overtones—Kroll, 2015.

017 09 不可呼以聲 bù kĕ hū yĭ shēng
0076 不 bù generic pre-verbal negative, not; negative prefix; 不可 bù kĕ cannot, should not, must not
0077 可 kĕ possible, permissible, feasible; allow(able), admit; may, can
0078 呼 hū to call, to cry, to shout, to breath out, to exhale, breath sigh
0079 以 yĭ to use, take (up); use as a tool, instrument, or means
0080 聲 shēng sound, noise; voice

018 10 而可迎以意 ér kĕ yíng yĭ yì
0081 而 ér verbal-phrase conjunction, occurs between two verbal-phrases subordinating the former to the latter: and, and then, and yet, yet (not), but, but (not), as well as; indicates causal relation; indicates change of state; indicates contrast
0082 可 kĕ possible, permissible, feasible; allow(able), admit; may, can
0083 迎 yíng receive, accept; welcome, greet; acquiesce to, comply with
0084 以 yĭ to use, take (up); use as a tool, instrument, or means
0085 意 yì thought, idea; mentation; intent(ion), purpose

019 11 敬守勿失 jìng shŏu wù shĭ
0086 敬 jìng respect(ful), revere(nce), regard with honor; serious; solemn, grave; reflective, somber
0087 守 shŏu keep safe, safeguard; to ward, keep ward; hold to, keep to; abide by, observe
0088 勿 wù prohibitive negative: do not
0089 失 shī lose, forfeit, lacking in, not careful about, neglectful of; wrongly done; error, slip

020 12 是謂成德 shì wèi chéng dé
0090 是 shì this, that, these, those; he, they, any, any such; affirm, assert, prove out, prove to be so; true, right; what is this way, as it is supposed to be
0091 謂   wèi   to speak, to say, to name, to designate, to tell, to call, be called, meaning, sense
0092 成 chéng complete, accomplish, achieve; effect(ive); fulfill, realise; whole(ness), make whole, to form, shape; become, develop (to)
0093 德 dé innate (inner) power, potency, efficacy; sometimes thought of as projection of the 道 Dao (Way) in the sensible world; traditionally translated as ‘virtue,’ but having no religious overtones—Kroll, 2015.

021 13 德成而智出 dé chéng ér zhì chū
0094 德 dé innate (inner) power, potency, efficacy; sometimes thought of as projection of the 道 Dao (Way) in the sensible world; traditionally translated as ‘virtue,’ but having no religious overtones—Kroll, 2015.
0095 成 chéng complete, accomplish, achieve; effect(ive); fulfilled, realise; whole(ness), make whole, to form, shape; become, develop (to)
0096 而 ér verbal-phrase conjunction, occurs between two verbal-phrases subordinating the former to the latter: and, and then, and yet, yet (not), but, but (not), as well as; indicates causal relation; indicates change of state; indicates contrast
0097 智 zhì wisdom, knowledge; cognition, intelligence; sentence; insight, gnosis
0098 出 chū go or come out (from), come or go forth; issue (from), emerge(nt); go or reach beyond; exceed, surpass

022 14 萬物畢得 wàn wù bì dé
0099 萬 wàn ten thousand, myriad; countless, innumerable; 萬物 wàn wù the myriad phenomena (of the world); all living things
0100 物 wù things; matters, material things; phenomena; living beings
0101 畢 bì finish, bring to an end; all of, to the last one; completely
0102 得 dé obtain, get, gain, attain(ment), acquire(ment); have control of, possess

TRANSLATIONS
Two

Therefore this vital energy is:
Bright! — as if ascending the heavens;
Dark! — as if entering an abyss;
Vast! — as if dwelling in an ocean;
Lofty! — as if dwelling on a mountain peak.

Therefore this vital energy
Cannot be halted by force,
Yet can be secured by inner power [Te].
Cannot be summoned by speech,
Yet can be welcomed by awareness.

Reverently hold onto it and do not lose it:
This is called “developing inner power.”
When inner power develops and wisdom emerges,
The myriad things will, to the last one, be grasped.

(Translated by Harold D. Roth, 1999)

 

Two

This qi is

So bright! As though climbing to heaven.

So dark! As though entering the abyss.
So broad! As though permeating the sea.

So compact! As though residing within oneself.

This qi

Cannot be detained through physical force,
but may be brought to rest by force of virtue.
It may not be summoned by means of sound,
but may be received through one’s thoughts.

To guard it alertly without fail,
This is called perfect virtue.
When virtue is perfected wisdom emerges
and all the things of the world are grasped.

(Translated by Robert Eno, 2005)

Two

Thus the Qi of the citizens :
Is it bright? As though ascending to heaven.
Is it dark and quiet? As though entering into an abyss.
Is it wide and spacious? As though residing in the ocean.
Is it close? As though residing in oneself.

Thus this Qi –
Cannot be brought to rest by using force,
But can be calmed by using De.
Cannot be summoned by using your voice,
But can be made welcome by using your intent.

When you can respectfully maintain it, and never lose it,
This is called developed De.
When De develops, and wisdom arises,
The bounty of the ten thousand creatures is attained.

(Translated by Bruce R. Linnell, 2011)

Two

As a result (of essence), the energy-breath of common people (becomes)
Bright! As though rising up to the heavens;
Dark! As though entering the depths;
Spacious! As though within an ocean;
Enclosed! As though entirely self-contained.

As a result, this energy-breath
Cannot be stopped with effort,
Yet can be made peaceful through virtue;
Cannot be called over with a shout,
Yet can be welcomed with a harmonious tone (intent).

Honor it and guard it within. Do not neglect it.
This is called ripening virtue.
When virtue has ripened, wisdom comes forth,
And the myriad things attain fruition.

(Translated by Dan G. Reid, 2018)

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內業 Nèiyè Inner Cultivation Part 1 of 26

Please note that any partition of any translator you can find online or here are just for your temporal comfortability: they are not original to the text, or better to say there is no hard evidence for that. And I don’t use punctuation marks because it is so COOLER to read and concentrate only on the inner meaning of characters. Let’s call it ‘deeper understanding of ancient ideas’ 🙂

I
001 凡物之精 fán wù zhī jīng
002 此則為生 cĭ zé wéi shēng
003 下生五穀 xià shēng wŭ gŭ
004 上為列星 shàng wéi liè xīng
005 流天地間 liú tiān dì jiān
006 謂之鬼神 wèi zhī guĭ shén
007 藏於胸中 cāng yú xiōng zhōng
008 謂之聖人 wèi zhī shèng rén

001 凡物之精 fán wù zhī jīng

0001 凡 fán in general, overall, in every case of, whenever, whatever, whoever, whichever, all of
0002 物 wù things, matters, material things, phenomena, the exterior world, human beings
0003 之 zhī to go; pronouns: this, that, these, those, him, her, it, them; demonstrative adjectives: this, that, these, those; marker of noun-phrase modification; possessive marker; marker of sentential nominalisation
0004 精 jīng essence; purest, most highly concentrated element; germinal essence, life-germ contained in the Dao; the energy that nourishes the human body and is esp. attached to sexuality (semen, menstrual fluid); seminal; vital; seed(ling)

002 比則為生 cĭ zé wéi shēng

0005 此 cĭ this, these, here
0006 則 zé standard, norm, precept; rule, example; usual, follow a law; VB-phrase conjunction, occurs between two VB-phrases subordinating the former to the latter, specifically with the meaning ‘if VB-phrase 1, then VB-phrase 2’
0007 為 wéi do; make, contrive; effect; carry out
0008 生 shēng life; live, be alive, exist; emerge, come forth, appear; to grow, develop

003 下生五穀 xià shēng wŭ gŭ

0009 下 xià below, low(er), under, at the bottom; down(ward), go down, decline, to go down, fall
0010 生 shēng life; live, be alive, exist; emerge, come forth, appear; to grow, develop
0011 五 wŭ numeral five; fifth.五穀 wŭ gŭ five crops (millet, sesame, soya beans, barley or wheat, rice or other variants), all crops, all grains
0012 穀 gŭ grain, cereal, common food crops.

004 上為列星 shàng wéi liè xīng

0013 上 shàng on top, on high, above, higher, up(ward)
0014 為 wéi do; make, contrive; effect; carry out
0015 列 liè to array, arrange in ranks or sequence; sign up, align(meant); set out; enlist(meant).
列星 liè xīng star alignment (in astrology)
0016 星 xīng star; astral, star-like

005 流天地間 liú tiān dì jiān

0017 流 liú flow, drift, course, glide, run, stream; circulate, distribute, spread
0018 天 tiān the sky, the heavens, celestial; 天地 tiān dì heaven and earth, world
0019 地 dì earth, soil, as land
0020 間 jiān NB This graph a medieval development of 閒 xián, interstice of space, interval, space between, in between, among, in the midst of

006 謂之鬼神 wèi zhī guĭ shén

0021 謂 wèi speak to; speak about, address, say, tell of; to call, term, refer to as, to mean
0022 之 zhī to go; pronouns: this, that, these, those, him, her, it, them; demonstrative adjectives: this, that, these, those; marker of noun-phrase modification; possessive marker; marker of sentential nominalisation
0023 鬼 guĭ returning spirit of the dead, revenant, ghost, specter; often associated with the carnal-soul (魄 pò) that is tied to the earth; 鬼神 guĭ shén gods and demons (Roth translates it like ‘ghostly and numinous’, others follow ‘ghosts and spirits’)
0024 神 shén spirit(ual), god(ly), divine, deity; sacred, etherial, holy; natural order, law of nature

007 藏於胸中 cáng yú xiōng zhōng

0025 藏 cáng store up, reserve, hoard; keep safe; hide away, secrete
0026 於 yú in, at, on, to, from, with regard to
0027 胸 xiōng breast, chest, as seat of affections; inner mind; 胸中 xiōng zhōng one’s mind
0028 中 zhōng in, inner, innermost, inside, among; centre, central, middle, in the midst of

008 謂之聖人 wèi zhī shèng rén

0029 謂 wèi speak to; speak about, address, say, tell of; to call, term, refer to as, to mean
0030 之 zhī to go; pronouns: this, that, these, those, him, her, it, them; demonstrative adjectives: this, that, these, those; marker of noun-phrase modification; possessive marker; marker of sentential nominalisation
0031 聖 shèng possessing wisdom, judgment, and moral excellence; profoundly wise and virtuous; sage(ly), sagacious. 聖人 shèng rén saint, sage
0032 人 rén person, human being, man, mankind, others, the other one(s)

TRANSLATIONS (VR1-4)

I

The vital essence of all things:
It is this that brings them to life.
It generates the five grains below
And becomes the constellated stars above.
When flowing amid the heavens and the earth
We call it ghostly and numinous.
When stored within the chests of human beings,
We call them sages.—Harold D. Roth 1999

I

It is the essence of things
That gives life to them.
Below, it gives birth to the five grains;
Above, it is the ranks of stars.
Flowing between heaven and earth:
We call these ghosts and spirits.
Stored within the breast:
We call these sages.—Robert Eno 2005

I

Always: the essence of creatures –
This then makes them live.
Below, it gives birth to the five grains;
Above, it acts to arrange the stars.
When it flows in the space between heaven and earth
We call them ghosts and spirits.
When it collects in the center of the breast of people,
We call them sages.—Bruce R. Linnell 2011

I

It is invariably the essence of things
That gives them life.
Below, it gives birth to the five grains;
Above, it aligns the stars.
Circulating between Heaven and Earth,
We call them ghosts and spirits;
Collected within the bosom,
We call them sages.—Dan G. Reid 2018

NOTE: The translation made by Harold D. Roth can be easy found online but it is left unclear: Can I or cannot use it for educational purpose part by part (as well as translation from the digital edition of Dan G. Reid). As far as I can see, translation made by Robert Eno is copyright-free. The translation made by Bruce R. Linnell was placed online under a Creative Commons license and I hope it will be useful for those who feel difficulty to understand Classical Chinese instantly. Please remember, my main goal is to make TRADITIONAL CHINESE writing and Pinyin tone pronunciation notes closer to those students who want enjoy the VOICE OF HISTORY AND WISDOM BEHIND CLASSICAL CHINESE TEXT without comments and translations.

INTRODUCTION: 內業 Nèiyè (Inner Cultivation), or HUMANKIND IS ALMOST READY IN 2018

As far as I can see, humanity is not ready yet to print out this text in Classical Chinese (as it was not ready a few years ago) and Pinyin with tones with two or three translations into English with unique numeration of every line under one cover. Probably, editors and readers will be inspired to do it soon. So people just keep printing ancient Chinese texts without tones and sometimes without Pinyin, and electronic dictionaries built inside reading apps sometimes work, work partially from time to time, or do not work on a whim. At least, Chinese characters don’t look like foreigners in the white frames on the display. But four (!) translations here made by professionals (1999, 2005, 2011, and 2018) prove that readiness is somewhere close to me, and I am going to bring it closer to you too. Readers, read the blog.

This fresh project 2018 will include original Classical Chinese text 內業 Nèiyè (Inner Cultivation) chapter by chapter with all emendations made by Harold D. Roth and glossary pages will follow A Student’s Dictionary of Classical and Medieval Chinese, Paul W. Kroll, 2015.

Principal books jam session

1 Original Tao: Inward Training (Nei-yeh) And The Foundations of Taoist Mysticism by Harold D. Roth, Columbia University Press, 1999, 276 pages paper book (Inward Training pp. 46-97: Traditional Chinese with line numeration and English translation, no Pinyin and tones, ancient pronunciation to show last character in the line only).

2 Translation by Robert Eno (2005) was googled and rewritten following chapters from Harold D. Roth edition.

3 Translation by Bruce R. Linnell (2011) was googled and rewritten following chapters from Harold D. Roth edition.

4 The Thread of Dao: Unraveling Early Daoist Oral Traditions in Guan Zi’s Purifying the Heart-Mind (Bai Xin), Art of the Heart-Mind (Xin Shu), and Internal Cultivation (Nei Ye) 2018, Center Ring Publishing, Montreal, QC, Canada. Electronic book. Translation, annotations, and commentary by Dan G. Reid.

5 Outline of Classical Chinese Grammar by Edwin G. Pulleyblank, UBC Press, Vancouver, Canada, 1995. Fifteen chapters from Introduction and Some Basic Principles of Classical Chinese Syntax to Complex Sentences, 194 pages.

6 Du’s Handbook of Classical Chinese Grammar (An Introduction to Classical Chinese Grammar) Contributors: Archie Barns, Don Starr, and Graham Ormerod, 2009, Great Britain. Absolutely wonderful reference book including small dictionary for grammar section (1,189 characters and five short stories with grammar explanation for beginners).

7 A Student’s Dictionary of Classical and Medieval Chinese by Paul W. Crawl, BRILL Leiden/Boston edition 2015, 714 pages: that was nice reading page by page during some months in winter and making synopsis of entries you liked the best of all, duh!

12 SIMPLE KEYS TO MASTER YOUR “DIET”

adamrosante

Following ADAM ROSANTE, and it’s a short, really short synopsis of rules and shopping lists in three colors.

#1   FOOD AS CLOSE TO ITS NATURAL STATE AS POSSIBLE

PLUS A LIST OF DIRTY DOZEN FRUITS AND VEGGIES (buy organic)

Apples

Bell peppers

Berries

Celery

Cherries

Grapes

Lettuce

Nectarines

Peaches

Pears

Potatoes

Spinach 

PLUS A LIST OF THE CLEAN FIFTEEN (not so important to get organic)

Asparagus

Avocado

Cabbage

Cantaloupe

Corn

Eggplant

Grapefruit

Kiwi

Mango

Mushrooms

Onions

Pineapple

Sweet peas

Sweet potatoes?Yams

Watermelon

#2   EAT A LITTLE LESS

Stop eating when you feel about 80 percent full.

• Take smaller portions.

• Drink a full glass of water before your meal.

• Drink a full glass of water after your meal.

• Use a smaller plate.

• Don’t help yourself to seconds.

• Wait 15 minutes before considering another helping.

• Don’t finish your entire meal.

#3   EAT 5 TIMES PER DAY

Think breakfast, snack, lunch, snack, and dinner.

Say it with me: “Skipping meals is a fast track to fat.”

Eating five times a day isn’t hard.

You’re going to start with breakfast and then eat just about every two and a half hours.

#4   PILE ON THE PROTEIN

Green Light—These are your best choices, so eat these the most.

• Eggs (whole or whites)

• Fish (wild, not farmed)

• Lean poultry (baked, grilled, roasted, steamed)

• High-protein grains (amaranth, bulgur, quinoa, etc.)

• Legumes (peas, beans, lentils)

• Nut butters (Read the label and find an option that has one ingredient: nuts. Crazy, but a lot of nut butters add sugar and salt. Totally unnecessary.)

• Raw nuts

• Pea, hemp, or whey protein (find one that’s free of any artificial flavors or sweeteners, preservatives, or sugars. Go organic if possible.

Yellow Light—enjoy occasionally. Once a day is okay, but not with every meal.

• Cheese

• Fatty meats (Beef, pork, lamb. Go for lean cuts of grass-fed organic.

• Poultry skin

Red Light—avoid entirely, or at least eat as little as possible.

• Fast food (drive-thru burgers, Philly cheesesteaks, etc.)

• Fried fish and/or meats

• Processed meats (packaged bacon, deli meats, hot dogs, mass-produced sausage)

Now you know the good protein from the bad. But just how much is enough? This is really easy to calculate. Hold up your hands and take a good look. These are the only measuring tools you’ll need to control your calories and gauge proper portion sizes for your body.

Men: Eat 2 palm-sized portions of lean protein with breakfast, lunch, and dinner.

Women: Eat 1 palm-sized portion of lean protein with breakfast, lunch, and dinner.

#5   EAT CARBS WITH CONFIDENCE

Green Light (go ahead and eat):

• Fruits

• Legumes

• Vegetables

• Whole grains (amaranth, barley, buckwheat, bulgur, faro, quinoa, oatmeal, whole grain wheat flour, sprouted whole wheat)

Yellow Light (eat in limited amounts):

• Refined grains (processed cereals, white flour, white rice, pastas, any bread)

Red Light (seriously limit or, ideally, cut out altogether):

• Commercially mass-prepared baked goods (cakes, chips, cookies, crackers, doughnuts)

• Fried fast foods (french fries, onion rings, etc., from quick-service restaurants)

• Soda

• Processed sugar products (more on this later)

#6   EAT MORE VEGETABLES

#7   FEAST ON FATS

#8   DRINK MORE WATER DRINK FEWER CALORIES

Your interest here is in losing weight. And for that reason alone, you should start drinking more water. Half your body weight in ounces to be precise. So, if you weigh 160 pounds, you should be drinking 80 ounces of water each day.

How to Drink Enough Water

• Buy a nice-looking bottle and carry it around with you. Pick something that’s BPA-free. I reuse a glass water bottle. Easy peasy!

• Set a glass of water on your nightstand or next to your bed and drink it when you first wake up.

• Drink a glass before every meal.

• Drink a glass after every meal.

• Add fresh fruit. Lemons, limes, kiwis, cherries, etc. Slice up whatever fruit you like and toss it in. It’ll flavor your water without weighing you down.

How can you tell if you’re drinking enough when you don’t have a measuring cup at the office? Simple! At home, measure out how many ounces it takes to fill your water bottle (if it doesn’t already tell you on the side). Let’s say it takes 20 ounces to fill your bottle and you need to drink 80 ounces per day. You now know that you should drink about four of those bottles before you hit the sack.

Another quick tip if you forget your bottle. At home, measure out 10 ounces of water and count how many normal swallows it takes you to finish. Jot that number down so you’ll remember it. Measure at home; drink anywhere!

#9   PUMP THE BREAKS ON SUGAR

#10   TREAT DON’T CHEAT

The 80/20 Rule.   It’s a simple philosophy: 80 percent of your food choices are healthy and 20 percent are indulgences. The 80/20 rule allows you to treat yourself to the things you love every day, be it chocolate, ice cream, wine, beer, booze, or whatever else you fancy. That’s right. Every. Day.

#11   RAISE A GLASS?

Oh the dreaded A-word. You want to know if you can still indulge in alcohol, right? Here’s the potentially painful answer: yes, but only so much as your 80/20 (treat don’t cheat) rule allows.

Tips for staying in control around alcohol:

• Order water or seltzer in a rocks glass with a twist of lime and toss in a red straw. It looks enough like a cocktail for you not to seem like a buzzkill.

• Drink sllllowwwly.

• Have a glass of water after every drink. And drink that glass of water sllllowwwly.

• Order clear spirits with no mixers. Tequila neat or on the rocks with a twist of lime is seriously low-cal and packs a powerful punch.

#12   CLEANSES AND JUICES AND FASTS. OH MY!

Nine Kinds of People Who Will Celebrate Merry Christmas and Happy New Year 2016 Soon!

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Sūn Sīmiăo 孫思邈 (c.581-682) from his book Fúshòu lùn 福壽論 about nine different kinds of people (citation from Livia Kohn’s Chinese Healing Exercises: The Tradition of Daoyin):

  • sages who embody the Dao in non-action
  • worthies who know misfortunes but do not cheat to avoid them
  • accomplished ones who obey destiny and do not pursue anything beyond their level
  • faithful people who guard their faith and rest in calm tranquility no matter what happens
  • benevolent folks who are modest and diligent, caring and circumspect in their relations with others
  • knights who are dedicated in service and maintain respect at all times
  • ordinary people who observe the principles but are careless about their implementation
  • ignorant ones who are obstinate in their egotism and cannot be convinced to pay attention to the greatest flux
  • and, finally, small men who actively go agains the Dao, keeping themselves busy without even thinking about the greater picture.

SRI YANTRA MASTER AND THE ENCYCLOPEDIA OF TAOISM: DANTIAN

丹田 Dān tián Cinnabar Field
As far as we can see together with the editor of the encyclopedia Fabrizio Pregadio, the term dantian is really ancient (not SO ancient as the whole Chinese civilization but) and firstly occurs in two sources concerning the divinization of Laozi, both dating from 165 CE. 
As a matter of fact, there are three dantian centers in our bodies, and following the editor, we can define the first: “The lower Cinnabar Field is the dantian proper and is the seat of essence (jing). Different sources place it at 1.3, 2, 2.4, 3, or 3.6 inches (actually it is cun 寸, not inch – me) below or behind the navel, and consider it to be the same as, or closely related to, other loci in the same region of the body.” I see this description very useful for all of us because of opportunity to choose what you could like better. Very long time ago, when I was a student at the university and an absolutely wonderful volume of SYSTEMATISCHE ACUPUNCTURE by Porkert/ Hempen was in my hands first time, I did my choice, I used to think about my dantian center as located four fingers of the one palm lower than my navel. Spending the rest of my life between dictionaries and cups of green tea, I do not see any reason to change my mind on that location.
What is really important to know is that the first stage of neidan meditation includes circulation of qi along two channels, (renmai and dumai) and generates the inner elixir here, as a result of liànjīng huàqì 鍊精化氣 (refining essence into pneuma) process. By the way, if one’s curious mind needs further information, I guess, a screenshot from my favorite application A Manual of Acupuncture by the Journal of Chinese Medicine (England) and the app itself can be helpful here.
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Almost the same picture (I mean, we still can choose but this time between two points only) we have with the second dantian: (F. Pregadio) — “The middle Cinnabar Field is at the center of the chest according to some authors, or between the heart and the navel according to others.” Appropriately, the second stage of meditation will be called ‘liànqì huàshén 鍊氣化神’ (refining pneuma into spirit)
It seems to me, readers of Encyclopedia of Taoism just deprived of making another sweet choice here due to considerably small size of a human brain, because ‘the upper Cinnabar Filed is located in the region of the brain and is the seat of spirit (shén 神), also known as Muddy Pellet (niwan)’. In consequence, the third and last stage of neidan meditation is defined as  ‘liànshén huánxū 鍊神還虛(refining spirit and reverting to Emptiness).
The long story of inner teachings of China is multifaceted and varied but it does not mean absence of the core which only one can help us to preserve our wholeness day by day.
By the way, if you think you can find tones of Pinyin in the body of encyclopedia itself (as I thought before paying $248 for scientific text), you are wrong 😦 But you can still find tones in this blog (free of charge): simple, priceless, brilliant idea, right 🙂

Sri Yantra and Encylopaedia Britannica Rough Comment (Roughness is Mine)

I am not a subscriber of Encylopaedia Britannica and I played a role just like a lazy cruiser of online sources. Probably that is why I got nothing in this case.

First, I have been corrected don’t type out Sri Yantra–only shriyantra, or shrichakra, without any result at all, the result I’ve got putting the simple word ‘yantra’ in the search box. It gave me the right to read 100 words of the entire 137 free of charge. I did it. After reading all materials I could find in my life, after collecting the more difficult star polygons (people don’t have any idea what it is), after posting the three tens notes on topic on this site, yes, I’ve read 100 words of the entire 137.

Second, they asked me to pay £14.99 / year to read other 37 words of the entire 137. Impressive site, right? In design, yes, in content, guess.

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Probably, I AM the lazy cruiser searching online information. How about lazy authors of Encylopaedia Britannica?

But let’s not to be harsh on them, do you know that you can move ‘yantra’ and ‘mandala’ pictures in the diffrent directions on this picture by your fingers using iPad sensitive screen?