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!

內業 Nèiyè 01-07

I

001   凡物之精   fán wù zhī jīng

002    此則為生   cǐ 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

II

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    cuì 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

III

023   01   凡心之 形 fán xīn zhī xíng

024   02   自充自盈  zì chōng zì yíng

025   03   自生自成  zì shēng zì chéng

026   04   其所以失之 qí suŏ yĭ shī zhī

027   05   必以憂樂喜怒欲利  bì yĭ yōu lè xĭ nù yù lì

028   06   能去憂樂喜怒欲利  néng qù yōu lè xĭ nù yù lì

029   07   心乃反齊  xīn năi făn qí

030   08   彼心之情  bĭ xīn zhī qíng

031   09   利安以寧     lì ān yĭ níng

032   10   勿煩勿亂  wù fán wù luàn

033   11   和乃自成  hé năi zì chéng

IV

034   01   皙皙乎如在於側  xī xī hū rú zài yú cè

035   02   忽忽乎如將不得  hū hū hū rú jiàng bù dé

036   03   渺渺乎如窮無極  miăo miăo hū rú qióng wú jí

037   04   此稽不遠  cĭ jī bù yuàn

038   05   日用其德  rì yòng qí dé

039   06   夫道所以充形  fú dào suŏ yĭ chōng xíng

040   07   而人不能固  ér rén bù néng gù

041   08   其往不復  qí wăng bù fù

042   09   其來不舍  qí lái bù shĕ

043   10   寂乎莫聞其音  jì hū mò wén qí yīn

044   11   卒乎乃在於心  cù hū năi zài yú xīn

045   12   冥冥乎不見其形  míng míng hū bù jiàn qí xíng

046   13   淫淫乎與我俱生  yín yín hū yú wŏ jù shēng

047   14   不見其形  bù jiàn qí xíng

048   15   不聞其聲  bù wén qí shēng

049   16   而序其成  ér xù qí chéng

050   17   謂之道  wèi zhī dào

V

051   01   夫道無所    fú dào wú suŏ

052   02   善心安處  shàn xīn ān chù

053   03   心靜氣理  xīn jìng qì lĭ

054   04   道乃可止 dào năi kĕ zhĭ

055   05   彼道不遠  bĭ dào bù yuăn

056   06   人得以產  rén dé yĭ chăn

057   07   彼道不離  bĭ dào bù lí

058   08   人因以和  rén yīn yĭ hé

059   09   是故萃萃乎其如可與索  shì gù cùi cùi hū qí rú kĕ yú suŏ

060   10   渺渺乎其如窮無所  miăo miăo hū qí rú qióng wú suŏ

061   11   彼道之情  bĭ dào zhī qíng

062   12   惡意與聲  è yì yú shēng

063   13   修心靜意  xiū xīn jìng yì

064   14   道乃可得  dào năi kĕ dé

VI

065   01   道也者  dào yĕ zhĕ

066   02   口之所不能言也  kŏu zhī suŏ bù néng yán yĕ

067   03   目之所不能視也  mù zhī suŏ bù néng shì yĕ

068   04   耳之所不能聽也  ĕr zhī suŏ bù néng tìng yĕ

069   05   所以修心而正形也  suŏ yĭ xiū xīn ér zhēng xíng yĕ

070   06   人之所失以死  rén zhī suŏ shī yĭ sĭ

071   07   所得以生也  suŏ dé yĭ shēng yĕ

072   08   事之所失以敗 shì zhī suŏ shī yĭ bài

073   09   所得以成也  suŏ dé yĭ chéng yĕ

074   10   凡道無根無莖  fán dào wú gēn wú jīng

075   11   無葉無榮  wú yè wú róng

076   12   萬物以生  wàn wù yĭ shēng

077   13   萬物以成  wàn wù yĭ chéng

078   14   命之曰道  mìng zhī yuē dào

VII

079   01   天主正  tiān zhŭ zhēng

080   02   地主平  dì zhŭ píng

081   03   人主靜  rén zhŭ jìng

082   04   春秋冬夏天之時    chūn qiū dōng xià tiān zhī shí

083   05   山陵川谷地之材也  shān líng chuān gŭ dì zhī cái yĕ

084   06   喜怒取予人之謀也  xĭ nù qŭ yú rén zhī móu yĕ

085   07   是故聖人  shì gù shèng rén

086   08   與時變而不化  yú shí biàn ér bù huà

087   09   從物而不移    cóng wù ér bù yí

內業   Nèiyè: the good and bad (well, not so bad) news for this blog followers

This spring I have decided to follow emendations of the text made by Harold D. Roth in his book Original Tao: Inward Training (Nei-yeh) and the Foundations of Taoist Mysticism, 1999 Columbia University Press.

Chapter 01-07 are cleared: characters counting are correct after deleting some, the difference is only 3 characters (less). Some characters have different tones in the dictionaries, and if I need to hear Chinese vocal pronunciation I use a special application which allows me to utter Chinese characters closely to native speakers. I don’t show emendations marks and don’t comment on the chapters in blog, I really wanted to have the text I can read, meditate and enjoy.

Only the seven parts of twenty-six are cleared (that’s the bad news) but all seven are here now (and that’s the good one). Cosmogonic introduction, 氣 qì, 心 xīn and 形 xíng are the subjects for the first chapters one-three, 道 dào is considered in chapters four-six, and the seventh chapter is like a conclusion topic for the first one.

People don’t dance like this, people don’t play music like this, and people don’t write like this anymore. There is something in ancient philosophy that has been done once and for a long, long time. I am glad that I can belong to those who can appreciate old traces in the modern times.

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.

INTRODUCTION: Nèiyè 內業 Inner Cultivation, or HUMANKIND IS READY

A State of Qi with its capital Linzi, where the academy Jixia Gate was established and the book Nèiyè 內業 was compiled by Guănzĭ 管子

A State of Qi with its capital Linzi, where the academy Jixia Gate was established and the book Nèiyè 內業 was compiled by Guănzĭ 管子

“A long overlooked text of classical times, the Neiye (“Inner Cultivation” or “Inner Development”) is a text of some 1,600 characters, written in rhymed prose, a form close to that  of the Daode jing. It sometimes echoes that text and the Zhuangji, but it lacks many of the concerns found in those works. Generally dated to 350-300 BCE, it is preserved in the Guanji, along with two later, apparently derivative texts.”—Russell Kirkland said about this text in the ENCYCLOPEDIA  OF TAOISM we have been enjoying last year.

“There are more than enough translations the internet is easy to provide to curious readers but no matter how careful you are one question is obvious: the four terms (qi ‘energy’, jing ‘vital essence’, dao ‘the way’, and sheng ‘spirit’) are too broad to understand and something should be definitely done here. Who, when, how?

As far as I can see, humanity is not ready to print out this text in Classical Chinese, Pinyin with tones (easy to read for every student), and two or three translations into English with numeration of every line. Probably, humanity will be ready to do it in a couple of years.”

Last lines were written by me in the long project ENCYCLOPEDIA OF TAOISM approximately one year ago, and now I have good news for you: HUMANKIND IS READY to see this ancient text in Traditional Chinese with Pinyin tones and with several translations made by scientists whose work can be found online.

This new project will include original Classical Chinese text chapter by chapter (as it was parted by Harold D. Roth in his book Original Tao: inward training (nei-yeh) and the foundations of Taoist mysticism, 1999, Columbia University Press), plus every character with Pinyin, tone, and translation.

SRI YANTRA MASTER AND ENCYCLOPEDIA OF TAOISM (THE LAST NOTE BEFORE OBLIVION): Zuòwàng 坐忘 “sitting in oblivion”

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“The term zuòwàng 坐忘 designates a state of deep trance or intense absorption, during which no trace of ego-identity is felt and only the underlying cosmic current of the Dào 道 is perceived as real. The classical passage describing  the state occurs in Zhuāngzĭ 莊子 (Chapter 6): “I smash up my limbs and body, drive out perception and intellect, cast out form, do away with understanding, and make myself identical with the Great Thoroughfare (dàtòng 大通)” (trans. Watson 1968). This passage presents a mental state of complete unknown, of loss of personal identity and self, and a kind of total immersion in the Non-being of the universe.”—Livia Kohn

As far as I can see nobody can drive a car following these conditions (Zhuāngzĭ 莊子, Chapter 6), rule a small business, or communicate with family and friends, or whatever else. This is something special we can train during our long life more or less successfully in every individual case. I was lucky once in my life getting knowledge of Sri Yantra algorithm and More Difficult Star Polygons: this sequence of steps was in oblivion and these polygons are still in oblivion, especially More Difficult Star Polygons, or better to say, people are still ignorant of their existence at all. And I can do nothing to help because I am still ignorant of making people listening to me. Of course, the existence of such beautiful polygons meant a lot to my training. Frankly, oblivion was the gift and gist of every gesture I did while drawing them on the blank sheet of paper in 1994-95.

Trying to live every day and every minute in agreement with Dao is a beautiful dream (too much distractions act around us), and I am happy enough just getting proper daoyin or yoga session for 20-30 minutes every day. Such training somehow brings me closer to the dream, yes, and that is enough for us, mortals. But this is another story.

NEVER MIND.

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ENCYCLOPEDIA OF TAOISM (SPONTANEOUS NOTES FOR MYSELF): Zìrán 自然 spontaneous, spontaneity, “so of its own”

the knife and spontaneity
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“As an adjective, the term zìrán 自然 means “spontaneous,” “natural,” “so of its own,” “so of itself.” As a noun, it denotes spontaneity, naturalness, the things as they are. It is a synonym of zìzài 自在 (self-existent) and zìyŏu 自有 (self-produced), and is very close in meaning to zìdé 自得 (self-attaining) and zìwéi 自為 (working by itself, doing spontaneously).”—Isabelle Robinet

“On the cosmological level, zìrán 自然 defines the way the world goes on by itself without anyone “doing” it, and expresses the faith in a world well-ordered and self-regulated in a natural way. Epistemologically, it means that we do not know what is producing life or how life is achieved. Zìrán 自然 is then the ultimate word, not in the sense of an explication but as an expression of human ignorance and respect of the secret of life.”—Isabelle Robinet

“To respect zìrán 自然 one should not interfere (wúwéi 無為), and gently let life act and speak through oneself rather than acting and speaking individually…. To act spontaneously is to have no intention of one’s own, to let the natural force that is within everything work freely. This is not the same as giving free rein to one’s own fantasy (as the term has been misunderstood by some Xuanxue thinkers), because this fantasy is an only superficial desire to satisfy one’s immediate wishes, and not the profound naturalness without desires that is zìrán 自然.”—Isabelle Robinet

Yes, I feel satisfaction reading out the academical sources too, and yes, I feel a huge problem following them in everyday life. From another point of view it is always good to think on good things and quality sources another couple of hours while the day is running to its end. Let’s call it meditation, and let’s call it one of the way to reproach academical coolness for those who don’t bear a formal title in the taoist hierarchy or a membership in the scientific society.

No, I don’t want to achieve in this world anything my left leg is fancy, and no, I really don’t feel any respect to the idea to interfere in whatever else I see around myself. No matter what president of any country—small like Israel or big like Russia—wants for his subjects, a tribal life is the tribal life. The wisdom is the wisdom, and the wisdom is for masters only: those who feel sacral silence accepting in the heart ‘the profound naturalness without desires’ like the highest law. The highest law, period.

When I was younger, I mean much younger, I have been bearing some dreams having a sword, and a set of brushes to study Chinese calligraphy. I don’t say I am much smarter now, but I do like when my knife (not the sword) goes spontaneously and sticks in the target 9 or 10 times of ten, and my simple ink pen allows me to practice Chinese and Japanese calligraphy whenever I feel appropriate time to write another thousand of hieroglyphs—spontaneously—like it was yesterday and today, and it will be tomorrow.