Compiled and Indexed by Michael P. Garofalo
Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington
Chapter 12 Chapter 14 Index to All 81 Chapters Daoism Concordance Cloud Hands Blog
Classic Book (Ching) about the Tao (Way, Nature, Patterns, Processes) and Te (Virtue, Potency, Power, Integrity, Wise Person, Sage)
Concordance: Indexing, Search Terms, Topics, Themes, Keys, Subjects, Words
English and Chinese (Wade-Giles Romanization) Terms:
Loathing, Shame, Favor, Disgrace, Honor or Praise (ch'ung), Dishonor or
Blame (ju), Body, Self-Love, Care
of Body, Dread or Fear or Anxiety (ching),
Humiliation, Troubles or Suffering or Misfortune (haun),
Great or High (ta), Self or Body (shên), Fear, Courage, Sage, Love
or Cherish (ai), Death, Fearless, Unworried,
Ailments, Ruling, Governing, Leadership, Implies or Means (wei), Self-Respect,
Loss (shih), Surprise, Act or Claim (wei), Dedication, Care,
Trust (chi), Esteem or Respect (kuei), Lowly or Inferior (hsia), No Body No Heartaches, Can
or Able (k'o), Great
(ta), Obtain or Receive (tê), Heaven (t'ien), Guard or Care
For (t'o), Trusted (chi),
厭恥
Términos en Español: Asco, Vrgüenza, Favor, Honor, Alabanza, Deshonra, Culpa, Auto-Amor, Cuidado del Cuerpo, Miedo, Ansiedad, Humillación, Sufrimiento, Desgracia, Ser, Cuerpo, Valor, Sabio, Amor, Muerte, Despreocupado, Dolencias, Gobierno, Administración, Liderazgo, Sorpresa, Dedicación, Atención, Estima, Respeto, Inferior, Obtener, Recibir, Cielo, Confianza, Gran, Alta, Pérdida, Implica, Medios, Ley de Reclamación, Confianza, Acariciar, Lata, Capaz.
Electronic Concordance for all 81 Chapters of the Tao Te Ching
English Language Translations of the Tao Te Ching
"Favor and disgrace would seem equally to be feared;
Honor and great calamity, to be regarded as personal conditions of the same
kind.
What is meant by speaking thus of favor and disgrace?
Disgrace is being in a low position after the enjoyment of favor.
The getting that favor leads to the apprehension of losing it, and the losing it
leads to the fear of still greater calamity.
This is what is meant by saying that favor and disgrace would seem equally to be
feared.
And what is meant by saying that honor and great calamity are to be similarly
regarded as personal conditions?
What makes me liable to great calamity is my having the body which I call
myself;
If I had not the body, what great calamity could come to me?
Therefore he who would administer the kingdom, honoring it as he honors his own
person, may be employed to govern it,
And he who would administer it with the love which he bears to his own person
may be entrusted with it."
- Translated by
James Legge, 1891,
Chapter 13
"Favor and disgrace are both causes of shock.
When one is favored, one is shocked.
When one is disgraced, one is also shocked.
That is because people forget the unadorned plainness of universal life.
If they knew this clearly, then what is meant by saying that favor and disgrace are both causes of shock?
Favor is no higher than disgrace.
What is meant by saying that the greatest trouble is the strong sense of individual self that people carry in all circumstances?
People are beset with great trouble because they define their lives so narrowly.
If they forsake their narrow sense of self and live wholly, then what can they call trouble?
Therefore, only one who dedicates himself to the wholeness of the world is fit to tend the world.
Only one who relinquishes the self can be entrusted with responsibility for the life of the world."
- Translated by
Ni Hua-Ching, 1995, Chapter 13
"Favor, like disgrace
Brings trouble with it;
High rank, like self,
Involves acute distress."
What does that mean, to say
That "favor, like disgrace
Brings trouble with it"?
When favor is bestowed
On one of low degree,
Trouble will come with it.
The loss of favor too
Means trouble for that man.
This, then, is what is meant
By "favor, like disgrace
Brings trouble with it."
What does it mean, to say
That "rank, like self,
Involves acute distress"?
I suffer most because
Of me and selfishness.
If I were selfless, then
What suffering would I bear?
In governing the world,
Let rule entrusted be
To him who treats his rank
As if it were his soul;
World sovereignty can be
Committed to that man
Who loves all people
As he loves himself."
- Translated by Raymond Blakney, 1955, Chapter 13
"Praise and condemnation both cause dismay.
Honor and great pain are bound up together.
Why do praise and condemnation both cause dismay?
Praise makes us low.
We're dismayed when we get it.
And we're dismayed when it's taken away.
That's why praise and condemnation both cause dismay.
Why are honor and great pain bound up together?
I'm bound to be in pain because I care about myself.
If I did not care about myself, what pain could I suffer?
If you respect the world as you respect yourself
You're ready to tend the world.
If you care about the world as you care about yourself
You're ready to rule the world."
- Translated by
Agnieszka Solska, 2005, Chapter 13
"You are in everything.
Everything is in you.
Create hope and fear and you
throw away the Dao.
Create happiness and sorrow and you will collapse.
Keep
your feet on the ground.
Love everything as you love yourself.
Then
everything is within your reach."
- Translated by
Ray Larose, 2000, Chapter 13
"Receiving favor and receiving disgrace are both causes for concern,
more so than being visited by a catastrophic disease.
Why are favors and disgraces causes for concern?
Favor is beneath one.
Receiving it is a cause for concern; losing it is a cause for concern.
Why [favors and disgraces] are more a cause for concern
than being visited
by a catastrophic disease?
When I have a catastrophic disease,
it is inflicted upon my body.
When I am beyond my body, how can I be visited by diseases?
Thus,
when one values one's body for the good of the world,
one may be consigned with the world's care.
When one treasures one's body for the good of the world,
one may be vested with the world's care."
- Translated by
David H. Li, Chapter 13
"Be alert to be a love pet (or be honored), as if troubles nearby.
What it means by "Be alert to be a love pet?"
Love pet is lowly.
Be one, soon becomes not.
Be not one, despaired.
So, be alert to be a love pet or be honored.
What it means "Honor, troubles nearby?"
We have troubles, being have a body.
Without a body, how could there be misfortune?
Give yourself to mankind, it houses you.
Love mankind, it provides you."
- Translated by
Gong Tienzen (Jeh-Tween), Chapter 13
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2023 CCA 4.0
Translation and elucidation by Hua Ching Ni
Translated by Brian Walker
Translated by Arthur Waley
Translated by Lionel and and Herbert Giles
By Eva Wong
"Favor bodes disgrace; it is like trembling.
Rank bodes great heartache.
It is like the body.
What does 'Favor bodes disgrace; it is like trembling' mean?
Favor humiliates.
Its acquisition causes trembling, its loss causes trembling.
This is what is meant by 'Favor bodes disgrace; it is like trembling.'
What does 'Rank bodes great heartache, it is like the body' mean?
I suffer great heartache because I have a body.
When I have no body, what heartache remains?
Therefore who administers the empire as he takes care of his body can be
entrusted with the empire."
- Translated by
D. T. Suzuki and Paul
Carus, 1913,
Chapter 13
"Dread glory as you dread shame.
Prize great calamity as you prize your body.
What does this mean:
"Dread glory as you dread shame"?
Glory comes from below.
Obtain it, you are afraid of shame;
Lose it, you are still afraid of shame.
That is why it is said;
"Dread glory as you dread shame."
What does this mean:
"Prize great calamity as you prize your own body"?
We who meet with great calamities, meet them because we have a body.
If we had not a body what calamity could reach us?
Therefore he who honours the kingdom as his body can govern the kingdom.
He who loves the kingdom as his own body can be trusted with the kingdom."
- Translated by
Isabella Mears, 1916, Chapter 13
"Fame and shame are equally laden with grief
Good luck and bad luck resemble man's ego.
What does this mean?
Acquire fame and you dread its loss
Lose fame and you are scared of shame.
Both are accompanied by fear both are sources of grief.
Likewise:
Good luck and bad luck arise from man's ego hit man's ego accompany man's
ego.
That is why freedom from ego means freedom from fame as well as shame from
good luck as well as bad luck freedom from grief.
For I-ness means limitation means to be chained to grief and bound to the
world
All-ness is oneness with the limitless is superiority over grief and
overcoming of the world."
- Translated by
K. O. Schmidt, 1975, Chapter 13
"
"Welcome disgrace as a fright. Prize calamities as your own body."
Why do we say "welcome disgrace as a fright"?
Welcome denotes "in the low place": Getting "welcome" is a fright, and so is
losing it!
That is why we say "welcome disgrace as a fright".
Why do we say "prize calamity as your own self"?
Because our self is the very source of our calamity.
If we have no self, what calamities can we have?
Hence, only he who is willing to give his self for the sake of the world is
fit to be entrusted with the world.
Only he who can love to give his self for the sake of the world is worthy of
being the steward of the world."
- Translated by
Tien Cong Tran,
Chapter 13
"Because everything changes, a constructed self is always bewildered by its own contrivances. And because this self
cannot control everything's unfolding, the unavoidable consequences are discord, struggle and misfortune. Such is the
folly of attaching to an illusion.
A guarded self attracts adversities, so dignity, vanity and pride make it the victim of its own imagination. As
challenges are interpreted as threats, its judgment is impaired.
Since all endings eventually return to beginnings, every contrived self must finally be abandoned.
While the wisdom in everythings unfolding
tests those who are hard and forceful, it accommodates those who
are soft and yielding. When the formless takes the form of circumstances but keeps its essence, the inner
and outer become each other.
Those who are no longer controlled by a contrived self will remember the burden of dignity, vanity and pride.
Therefore, they will welcome the easy grace of humility and the forgiving calm of freedom. So those who
are no longer the victims of an illusion will remember the burden of endless, getting, possessing and
keeping, and will know when enough is enough."
- Translated by Ray Grieg,
Chapter 13
"Honor and disgrace both startle people.
Undue significance is attached to such tribulations
as though they were matters of life and death.
Honor and disgrace both startle people,
Because honor means higher and disgrace means lower in the opinion of
others.
Hence,
they become startled with pleasure when honor is given,
And they become startled with displeasure when honor is taken away.
Undue significance is attached to such tribulations
as though they were matters of life and death,
For people think the physical self is real.
If people realize the unreality of the physical self,
How can they attach significance to such tribulations as honor or disgrace?
Therefore,
Only one who values the world as oneself is fit to tend the world;
Only one who loves the world as oneself can be entrusted with the care of
the world."
- Translated by
Yasuhiko Genku Kimura, Chapter 13
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"Honor and dishonor both move us
Because we are troubled by having a self.
Why do we say that honor and dishonor move us?
Because honor lifts us upward
And dishonor lowers us downward,
Thus, when we are honored we are moved.
When we are dishonored we are also moved.
That is why honor and dishonor are both said to move us.
Why do we say that the great trouble is having a self?
Because we have great trouble simply because we have a self.
If we are selfless, then where is the trouble?
If we identify our self with the world,
Then within our self there is the world.
If we love the world as we love our self,
Then within our self there is only the world."
- Translated by
Chang Chung-Yuan, Chapter 13
"The honor and the disgrace are like emotional impacts.
The disaster is regarded as the threat to life.
What does it mean by "The honor and the disgrace are like emotional impacts?"
The honor is awarded to subordinates.
When the honor is obtained, people are thrilled;
when the honor is lost, people are depressed.
So they are emotionally impacted.
What does it mean by "The disaster is regarded as the threat to life?"
The reason we feel threatened because we care too much about ourselves.
If we are selfless, who can threaten us?
To those who can sacrifice themselves for the world, we can trust them with the world.
To those who love the people more than themselves, we can handle the ruling power."
- Translated by
Thomas Zhang, Chapter 13
By Alexander Simkins
By Derek Lin
By Ming-Dao Deng.
By Benjamin Hoff.
By Ming-Dao Deng
Translated by Thomas Cleary
"Favor and disgrace are alike to be feared, just as too
great care or anxiety are bad for the body.
Why are favor and disgrace alike to be feared?
To be favored is humiliating; to obtain it is as much to be dreaded as to lose
it.
To lose favor is to be in disgrace and of course is to be dreaded.
Why are excessive care and great anxiety alike bad for one?
The very reason I have anxiety is because I have a body.
If I have not body why would I be anxious?
Therefore if he who administers the empire, esteems it as his own body, then he
is worthy to be trusted with the empire."
- Translated by
Dwight Goddard and Henri Borel, 1919, Chapter 13
A Chinese Language Version of Chapter 13 of the Tao Te
Ching by Lao Tzu
A
note
on my style of displaying the Chinese characters of the Tao Te Ching
寵辱若驚.
貴大患若身.
何謂寵辱若驚.
寵為下.
得之若驚.
失之若驚是謂寵辱若驚.
何謂貴大患若.
身吾所以有大患者為吾有身.
及吾無身.
吾有何患.
故貴以身為天下若可寄天下.
愛以身為天下, 若可託天下.
- Chinese characters, Tao Te Ching, Chapter 13
ch'ung ju jo ching.
kuei ta huan jo shên.
ho wei ch'ung ju jo ching.
ch'ung wei hsia.
tê chih jo ching.
shih chih jo ching shih wei ch'ung ju jo ching.
ho wei kuei ta huan jo.
shên wu so yi yu ta huan chê wei wu yu shên.
chi wu wu shên.
wu yu ho huan.
ku kuei yi shên wei t'ien hsia chê k'o chi t'ien hsia.
ai yi shên wei t'ien hsia, chê k'o t'o t'ien hsia.
- Wade-Giles Romanization, Tao Te Ching, Chapter 13
Audio
Version in Chinese of Chapter 13 of the Tao Te Ching
chong ru ruo jing. gui da huan ruo shen. he wei chong ru ruo jing. chong wei xia. de zhi ruo jing. shi zhi ruo jing shi wei chong ru ruo jing. he wei gui da huan ruo. shen wu suo yi you da huan zhe wei wu you shen. ji wu wu shen. wu you he huan. gu gui yi shen wei tian xia ruo ke ji tian xia. ai yi shen wei tian xia, ruo ke tuo tian xia. - Pinyin Romanization, Daodejing, Chapter 13
Tao Te Ching in Chinese characters and English (includes a word by word key) from YellowBridge
Tao Te Ching in Chinese characters, Pinyin Romanization, English and German by Dr. Hilmar Alquiros
Laozi Daodejing: Chapters with Chinese characters, seal script, detailed word by word concordance, Pinyin, German, French and English
Chinese and English Dictionary, MDGB
Dao De Jing Wade-Giles Concordance by Nina, Dao is Open
Dao De Jing English and Wade-Giles Concordance by Mike Garofalo
Tao Te Ching in Pinyin Romanization with Chinese characters, WuWei Foundation
Tao Te Ching in Pinyin Romanization
Tao Te Ching in Chinese characters and English
Tao Te Ching: English translation, Word by Word Chinese and English, and Commentary from Center Tao by Carl Abbott
Tao Te Ching in Chinese characters, English, Word by word analysis, Zhongwen
Tao Te Ching: The Definitive Edition
Tao Te Ching in Chinese characters: Big 5 Traditional and GB Simplified
Chinese Characters, Wade-Giles and Pinyin Romanizations, and 16 English Translations for Each Chapter of the Daodejing by Mike Garofalo
Tao Te Ching in Chinese characters, Pinyin and Wade Giles Romanization spellings, English; a word for word translation of the Guodian Laozi Version
Lao Zi's Dao De Jing: A Matrix Translation with Chinese Text by Bradford Hatcher
"Favor and disfavor
have been called equal worries,
Success and failure have been called equal ailments.
How can favor and disfavor be called equal worries?
Because winning favor burdens a man
With the fear of losing it.
How can success and failure be called equal ailments?
Because a man thinks of the personal body as self.
When he no longer thinks of the personal body as self
Neither failure nor success can ail him.
One who knows his lot to be the lot of all other men
Is a safe man to guide them,
One who recognizes all men as members of his own body
Is a sound man to guard them."
- Translated by
Witter Bynner, 1944, Chapter 13
By Hu Xuzehi
Annotated translation by Victor Mair 
By Ha Poong Kim
By Hans-Georg Moeller Ripening Peaches: Taoist Studies and Practices By Mike Garofalo
By Roger T. Ames and David T. Hall
By Arthur Waley
"Favor and disgrace are things that startle;
High rank is, like one's body, a source of great trouble.
What
is meant by saying favor and disgrace are things that startle?
Favor when it is bestowed on a subject serves to startle as much as when it
is withdrawn.
This is what is meant by saying that favor and disgrace are things that startle.
What is meant by saying that high rank is, like one's body, a source of great
trouble?
The reason I have great trouble is that I have a body.
When I no longer have a body, what trouble have I?
Hence
he who values his body more than dominion over the empire can be entrusted with
the empire.
He who loves his body more than dominion over the empire can be given the custody
of the empire."
- Translated by
D. C. Lau, 1963, Chapter 13
"Favor and disgrace: this means being upset
high rank does great damage to your self."
What does it mean,
"favor and disgrace: this means being upset"?
Favor is degrading:
Gaining it you will be upset
Losing it you will be upset.
This is what it means,
"favor and disgrace: this means being upset."
What does it mean,
"high rank does great damage to your self"?
What is the source of the great damage done to me?
It is because I have a self.
If I had no self, what damage could be done to me?
This is what it means,
"high rank does great damage to your self."
Yes:
A valuing of one's self
that regards the self the same as the world─
this means one can be entrusted with the world.
A loving of one's self
that regards the self as the same as the
world─
this means one can be given the world."
- Translated by
Michael LaFargue, 1992, Chapter 13
"Favor and disgrace: same fear.
Honor and distress: same self.
What is meant by
“Favor and disgrace: same fear”?
Favor make the lowly
Fearful when they get it,
Fearful when they lose it.
That’s why favor and disgrace are the same fear.
What is meant by
“Honor and distress: same self”?
The self registers our distress:
If we have no self,
We have no distress.
Therefore,
He who values all things as his self
Is fit to manage all things.
He who loves all things as his self
Is fit to be trusted with all things."
- Translated by
Herrymoon Maurer, 1985, Chapter 13
"Success is as dangerous as failure,
and we are often our own worst enemy.
What does it mean that success is as dangerous as failure?
He who is superior is also someone's subordinate.
Receiving favor and losing it both cause alarm.
That is what is meant by success is as dangerous as failure.
What does it mean that we are often our own worst enemy?
The reason I have an enemy is because I have a "self".
If I no longer had a "self", I would no longer have an enemy.
Love the whole world as if it were your self;
then you will truly care for all things."
- Translated by
John H. McDonald, 1996, Chapter 13
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2023 CCA 4.0
Translated by Eva Wong 
Translated by Philip Ivahoe
By James Miller
Translated by Stephen Bokencamp
By Alexander and Annellen Simpkins
Translated by Thomas Cleary
By Livia Kohn
"Accept humiliation as
a surprise.
Value great misfortune as your own self.
What do I mean by
"Accept humiliation as a surprise"?
When you are humble
Attainment is a
surprise
And so is loss.
That's why I say, "Accept humiliation as a
surprise."
What do I mean by "Value great misfortune as your own
self"?
If I have no self, how could I experience
misfortune?
Therefore, if you dedicate your life for the benefit of the
world,
You can rely on the world.
If you love dedicating yourself in this
way,
You can be entrusted with the world."
- Translated by
Charles Muller, 1891, Chapter 13
"Favor and disgrace seem like a surprise.
Value great suffering as you would keeping your own body.
What is the meaning of “Favor and disgrace seem like a surprise”?
Favor eventually declines.
Getting it is like a surprise.
Losing it is like a surprise.
This is the meaning of “Favor and disgrace seem like a surprise.”
What is the meaning of
“Value great suffering as you would keeping you own body”?
Our place, according to those who have great suffering,
Is our having a body.
When we lack bodies
What suffering do we have?
Therefore, value the “self” that’s considered as being the world,
As though you are able to be entrusted with the world.
Love the “self” that’s considered as being the world,
As though you are able to rely on the world."
- Translated by
Aalar Fex, 2006, Chapter 13
"Both favor and disgrace bring fear.
Great trouble comes from having a body.
What
is meant by:
"Both favor and disgrace bring fear"?
Favor leads to a fear of losing it and
disgrace leads to a fear of greater trouble.
What
is meant by:
"Great trouble comes from having a body"?
The reason you have trouble is that
you are self-conscious.
No trouble can befall a self-free person.
Therefore,
surrender your self-interest.
Love others as much as you love yourself.
Then you can be entrusted with all things under heaven."
- Translated by
Tolbert McCarroll, 1982, Chapter 13
Tao Te Ching
Lao Tzu: Tao Te Ching
Translated by Livia Kohn
Dao De Jing: The Book of the Way
"Favor
and disgrace cause one dismay;
What we value and what we fear are within our Self."
What
does this mean:
"Favor and disgrace cause one dismay?"
Those who receive a favor from above
Are dismayed when they receive it,
And dismayed when they lose it.
What
does this mean:
"What we value and what we fear are within our Self?"
We have fears because we have a self.
When we do not regard that self as self,
What have we to fear?
Therefore
he who values the world as his self
May then be entrusted with the government of the world;
And he who loves the world as his self -
The world may then be entrusted to his care."
- Translated by
Lin Yutang,
1955, Chapter 13
"Favor and disgrace are likely to cause fear.
Highly respect great trouble as one respects his own body.
What is meant by "favor and disgrace are likely to cause fear"?
Favor is for the inferior:
Obtaining it, one will fear it.
Losing it, one will fear it.
This means that "favor and disgrace are likely to cause fear."
What is meant by "highly respecting great trouble as one respects his own body"?
"I have great trouble because I have a body;
When I no longer have a body, how can I have trouble?"
Therefore, one who respects himself for the world can be lodged with it;
One who loves himself for the world can be entrusted with it."
- Translated by
Paul J. Lin, Chapter 13
"Equally fear favour and disgrace.
Regard a great calamity as you do your own body.
What is meant by equally fear favour and grace?
Favour should be
disparaged.
Gained or lost it arouses apprehension.
Hence it is
said, equally fear favour and disgrace.
What is meant by regard a great calamity as you do your own body?
Why have I any
sense of misfortune?
Because I am conscious of myself.
Were I
not conscious of my body, what distresses would I have?
Therefore, it is only they who value their persons because of
their obligation, who may be entrusted with the empire.
It is
only they who love themselves on account of their
responsibilities, who may be charged with the care of the state."
- Translated by
C.
Spurgeon Medhurst, 1905, Chapter 13
Walking the Way: 81 Zen Encounters with the Tao Te Ching
The Tao of Zen
Tao Te Ching: Zen Teachings on the Taoist Classic
Buddhism and Taoism Face to Face: Scripture, Ritual, and Iconographic Exchange in Medieval China
"Accept honors and disgraces as surprises,
Treasure great misfortunes as the body.
Why say: "Accept honors and disgraces as surprises"?
Honors elevate (shang),
Disgraces depress (hsia).
One receives them surprised,
Loses them surprised.
Thus: "Accept honors and disgraces as surprises."
Why say: "Treasure great misfortunes as the body"?
I have great misfortunes,
Because I have a body.
If I don't have a body,
What misfortunes do I have?
Therefore treasure the body as the world,
As if the body can be entrusted to the world.
Love the body as the world,
As if the body can be entrusted to the world."
- Translated by
Ellen Marie Chen,
2000, Chapter 13
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"NATURE OF FEAR
Favor and glory as well as disfavor and disgrace,
All cause pain in equal measure. -
As disfavor and disgrace cause pain,
Possessing favor and glory -
The fear of its loss is ever present.
What we value and what we choose to fear
Are both contained within our body/selves.
We possess fear because we have a body/self.
Ceasing to acknowledge the body part of self,
Nothing of significance remains to be feared.
The leader -
In honoring and loving his responsibilities
as he honors and loves the body/self,
Can be entrusted with the leadership
of his domain."
- Translated by
Alan B. Tablow, 1982, Chapter 13
"Gnade ist beschämend wie ein Schreck. Ehre ist ein großes Übel wie die Person. Was heißt das : Gnade ist beschämend wie ein Schreck? Gnade ist etwas Minderwertiges. Man erlangt sie und ist wie erschrocken. Man verliert sie und ist wie erschrocken. Das heißt: Gnade ist beschämend wie ein Schreck. Was heißt das: Ehre ist un großes Übel wie die Person? Der Grund, warum ich große Übel erfahre, ist, daß ich eine Person habe. Habe ich keine Person, was für Übel konnte ich dann erfahren? Darum: Wer in seiner Person die Welt ehrt, dem kann man wohl die Welt anvertrauen. Wer in seiner Person die Welt liebt, dem kann man wohl die Welt übergeben." - Translated by Richard Wilhelm, 1911, Chapter 13
"Sittliche Unabhängigkeit Voraussetzungalles ordnenden
Wirkens
Gnade ist beschämend wie Angst.
Ehre macht Kummer wie das liebe Ich.
Warum ist Gnade beschämend wie Angst?
In Ängsten schwebt, wer Gnade sucht,
(nicht wissend, ob er sie erhält;)
in Ängsten verharrt, wer Gnade fand,
(nicht wissend, ob er sie behält;)
darum ist Gnade beschämend wie Angst.
Warum macht Ehre Kummer wie das liebe Ich?
Aller Kummer kommt daher, daß ich ein Ich habe,
(denn das Ich ist nie zufrieden zu stellen;)
könnte ich von meinem Ich loskommen,
gäbe es auch keinen Kummer mehr.
Darum:
Wer sich von Gnade und Ehre
ebenso wie von seinem Ich freihält,
dem mag man das Reich übergeben;
wer selbstlos zu dienen gewillt ist,
dem mag man das Reich anvertrauen."
- Translated
by Rudolf
Backofen, 1949, Chapter 13
"Favour and disgrace are both like goads; value great disasters as your body.
What is the meaning of: "Favour and disgrace are both like goads"?
Favour is high, disgrace is low; to attain is like a goad; to fail is
like a god.
That is the meaning of: "Favour and disgrace are both like
goads".
What is the meaning of: "value great disasters as your body"?
The reason that I suffer great disasters, is that I have a body.
As soon as I have no body, what disaster can I suffer?
Therefore, he who rules All-under-heaven as he values his own body,
may well be entrusted with All-under-heaven;
He who rules
All-under-heaven as he loves his body, may well be entrusted with
All-under-heaven."
- Translated by
Jan J. L.
Duyvendak, 1954, Chapter 13
"Favor and disgrace are equally problematic.
Hope and fear are phantoms of the body.
What does it mean the "favor and disgrace are equally problematic"?
Favor lifts you up; disgrace knocks you down.
Either one depends on the
opinions of others and causes you to depart from your center.
What does it mean that "hope and fear are phantoms of the body"?
When
you regard your body as your self, hope and fear have real power over
you.
If you abandon the notion of body as self, hope and fear cannot
touch you.
Know the universe as your self, and you can live absolutely anywhere in
comfort.
Love the world as your self, and you'll be able to care for it
properly."
- Translated by
Brian Browne
Walker, 1996, Chapter 13
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2023 CCA 4.0
Further Teachings of Lao-Tzu: Understanding the Mysteries (Wen Tzu)
Translated by Thomas Cleary
The Lunar Tao: Meditations in Harmony with the Seasons
By Lui I-Ming (1780) and translated by Thomas Cleary
Ripening Peaches: Taoist Studies and Practices By Mike Garofalo
Zhuangzi: The Essential Writings with Selections from Traditional Commentaries
"Like fear are favor and disgrace,
On others they depend for place,
But honor and great sacrifice
To one's own body we can trace.
Like favor and disgrace is fear,
Why should they thus akin appear?
Favor makes one stoop and cringe,
And, when obtained, 'tis held in fear
And losing it, remains disgrace,
And fear again presents its face,
And that is why, with fear 'tis said
Disgrace and favor have their place.
But honor and great sacrifice,
Why do these two appear in guise
Of body? Just because the self
Of my own body these comprise.
They make me have a body, then,
To know my honor, feel my pain,
And when I count it nothingness
What sacrifice can I sustain?
When one, for honor's self alone,
Imperial rule would make his own,
He can thereby be safely used
To rule the realm and hold the throne.
When one, for love, himself will share,
And all self-sacrifice will bear,
The rule of all beneath the sky
Can be entrusted to his care."
- Translated by
Isaac Winter Heysinger, 1903, Chapter 13
"Honour and shame are the same as fear.
Fortune and disaster are the same as the person.
What is said of honour and shame is this: shame is abasement, which is feared whether is be absent or present.
So dignity and shame are inseparable from the fear which both occasion.
What is said of fortune and disaster is this: fortune and disaster are things which befall the person.
So without personality how should I suffer disaster or the reverse?
Therefore by the accident of good fortune a man may rule the world for a time.
But by virtue of love he may rule the world for ever."
- Translated by
Walter Gorn Old,
1904, Chapter 13
"Favour and disgrace are both alarming.
Treat great calamities as if they were happening to yourself.
What does "favour and disgrace are both alarming" mean?
When favour is conferred upon a lowly position, it is like a shock.
And when it is taken away, it is like a shock.
This is what is spoken of as "Favour and disgrace are both alarming."
What does this mean: "Treat calamities as though they were happening to yourself"?
I am able to feel great calamities because I have a self.
If I have no self, what calamity is there?
Therefore, only one who values himself as he values the world is fit to be entrusted with the world.
Only one who loves the world as he loves himself is worthy of being the trustee of the world."
- Translated by
Tam C. Gibbs, 1981, Chapter 13
Tao Te Ching: An Illustrated Journey
Tao Te Ching
The Book of Tao: Tao Te Ching - The Tao and Its Characteristics
Ripening Peaches: Taoist Studies and Practices
Taoism: Growth of a Religion
Zhuangzi (Chuang Tsu), Daoist Scripture: Bibliography, Links, Resources, Quotations, Notes
Zhuangzi: Basic Writings
Zhuangzi Speaks: The Music of Nature
Lifestyle Advice from Wise Persons
"Favour and disgrace are alike a cause of
fear.
Honours bring great calamity upon the body.
What is it that one calls favour and
disgrace?
Disgrace implies downfall; the loss of one and
subjection to the other, are equally causes of apprehension.
Therefore it may be said that favour and disgrace both give rise
to fear.
And what is meant by saying that honours
bring calamity upon the body?
The calamities which come upon me
are the consequence of my possessing a body; had I none, what
calamities could I incur?
Wherefore, if the honours which come
upon me personally are on account of my position as a ruler,
then the whole Empire will subject itself to me; and those who
cultivate personal benevolence in ruling may commit themselves
to the Empire for ever."
- Translated by
Frederic Henry Balfour, 1884, Chapter 13
"The ordinary man seeks honour, not dishonour, cherishing success and abominating failure, loving life, whilst fearing death. The sage does not recognize these things, so lives his life quite simply.
The ordinary man seeks to make himself the centre of his universe; the universe of the sage is at his centre. He loves the world, and thus remains unmoved by things with which others are concerned. He acts with humility, is neither moved nor moving, and can therefore be trusted in caring for all things." - Translated by Stan Rosenthal, 1984, Chapter 13
"Le sage redoute la gloire comme l'ignominie; son corps lui pèse comme une grande calamité. Qu'entend-on par ces mots : il redoute la gloire comme l'ignominie ? La gloire est quelque chose de bas. Lorsqu'on l'a obtenue, on est comme rempli de crainte; lorsqu'on l'a perdue, on est comme rempli de crainte. C'est pourquoi l'on dit : il redoute la gloire comme l'ignominie. Qu'entend-on par ces mots : son corps lui pèse comme une grande calamité ? Si nous éprouvons de grandes calamités, c'est parce que nous avons un corps. Quand nous n'avons plus de corps (quand nous nous sommes dégagés de notre corps), quelles calamités pourrions-nous éprouver ? C'est pourquoi, lorsqu'un homme redoute de gouverner lui-même l'empire, on peut lui confier l'empire; lorsqu'il a regret de gouverner l'empire, on peut lui remettre le soin de l'empire." - Translated by Stanislas Julien, 1842, Chapter 13
Spanish
Language Versions of the Tao Te Ching (Daodejing)
Tao Te Ching en Español
Lao Tsé Tao Te Ching 
Tao Te Ching Traducido por Stephen Mitchell, versión española
Tao Te Ching Traducido al español por el Padre Carmelo Elorduy
Lao Tzu-The Eternal Tao Te Ching
Ripening Peaches: Taoist Studies and Practices By Mike Garofalo Maduración Duraznos: Estudios y Prácticas Taoístas por Mike Garofalo
Tao Te Ching
Lao Tzu - Tao Te Ching
Tao te king
Daodejing Español, Inglés, y Chino Versiones Lingüísticas de la Daodejing
Spanish Language Translations of the Tao Te Ching
"El favor y la desgracia inquietan por igual". "La fortuna es un gran dolor como nuestro cuerpo". ¿Qué quiere decir: favor y desgracia inquietan por igual ? El favor eleva y la desgracia abate. Conseguir el favor es la inquietud. Perderlo es la inquietud. Este es el sentido de «favor y desgracia inquietan por igual» ¿Qué quiere decir: la fortuna es un gran dolor como nuestro cuerpo? La causa por la que padezco dolor es mi propio cuerpo. Si no lo tuviese, ¿qué dolor podría sentir? Por esto, quien estime al mundo igual a la fortuna de su propio cuerpo, puede gobernar el mundo. Quien ame al mundo como a su propio cuerpo, se le puede confiar el mundo." - Translation from Wikisource, 2013, Tao Te Ching, Capítulo 13
"Acepta la desgracia deseándola.
Acepta la mala suerte como condición humana.
Qué significa aceptar la desgracia deseándola?
Aceptar no es importante.
No hay que estar preocupado con la pérdida o la ganancia.
Esto es aceptar la desgracia voluntariamente.
Qué significa aceptar la mala suerte como condición humana?
Rodeate a ti mismo humildemente; entonces podrás ser
confiable de preocuparte de todas las cosas.
Ama al mundo como a ti mismo;entonces podrás de verdad
preocuparte de todas las cosas."
- Translated by
Cristina Bosch, 2002, Capítulo 13
"El favor es oprobioso, lleno de sobresaltos;
el honor es una gran desgracia, como el propio cuerpo.
¿Qué quiere decir el favor es oprobioso, lleno de sobresaltos?
El favor es algo que rebaja,
si lo obtienes te sobresaltas,
esto es lo que quiere decir el favor es oprobioso, lleno de sobresaltos.
¿Qué quiere decir el honor es una gran desgracia, comoel propio cuerpo?
La causa de que yo sufra grandes desgracias,
es que yo poseo un cuerpo.
Si yo no tuviera cuerpo alguno,
¿qué desgracia podría sufrir?
A quien valora su propio cuerpo más que el mundo entero,
se le puede confiar el mundo;
a quien ama más su propio cuerpo que el mundo entero,
se le puede entregar el mundo."
- Translated by
Juan Ignacio
Preciado, 1978, Tao Te Ching, Capítulo 13
"Honras y deshonras son cosas que dan miedo. La gloria y la desgracia son como nuestro cuerpo. ¿Qué significa que honras y deshonras son cosas que dan miedo? Los honores están situados abajo, si se les alcanza hay que tener temor, si se les pierde hay que tener temor. Así, honras y deshonras son cosas que dan miedo. ¿Qué significa que la gloria y la desgracia sean como nuestro cuerpo? Causa de mi desgracia es poseer un cuerpo. ¿Si no tuviese un cuerpo cómo podría sufrir? Entonces, a aquél que considera su cuerpo como el mundo se le puede confiar el imperio. A aquél que ama al mundo como su propio cuerpo se le puede entregar el mando del imperio." - Translation from Logia Medio Dia, 2015, Capítulo 13
"Los santos decían: "Alabanzas y culpas causan ansiedad;
El objeto de la esperanza y el miedo está en tu interior".
"Alabanzas y culpas causan ansiedad"
Puesto que esperas o temes recibirlas o perderlas.
"El objeto de la esperanza y el miedo está en tu interior"
Pues, sin un Ego, no pueden afectarte la fortuna o el desastre.
Por tanto:
El que observa al Mundo como se observa a sí mismo es capaz de controlar el
Mundo;
Pero el que ama al Mundo como se ama a sí mismo es capaz de dirigir el Mundo."
- Translated by
Antonio Rivas Gonzálvez, 1998, Tao Te Ching, Capítulo 13
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington © 2023 CCA 4.0
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Chapter and Thematic Index to the Tao Te Ching
Tao Te Ching
Commentary, Interpretations, Research Tools, Resources
Chapter 13
"Let favor and disgrace be warnings
let honor and disaster be your body
and why should favor and disgrace be warnings
favor means descending
to gain it should be a warning
to lose it should be a warning
thus should favor and disgrace be warnings
and why should honor and disaster be in your body
the reason we have disaster
is because we have a body
if we didn't have a body
we wouldn't have disaster
thus who honors their body as the world
can be entrusted with the world
can be encharged with the world."
- Translated by
Red Pine, 1996, Chapter 13, Taoteching
"Commentators disagree about how to read line one: is "favor" a verb and
"disgrace" its noun object ("favor disgrace as a warning") or are they both
nouns? The same question is posed for "honor" and "disaster" in line two.
Some editions omit juo-ching: be warnings in line three and have two quite
different lines for line four: "favor means up / disgrace means down." My
choice is based on the Fuyi and Mawangtui texits, as well as Wang Pi. The
last four lines are also found in Chuangtzu:11.2, where they are used to
praise the ruler whose self-cultivation doesn't leave him time to meddle in the
lives of his subjects. They also appear in Huainantzu: 12, where
they are used to praise the ruleer who values the lives of people more than the
territory in which they live."
- Red Pine
Ho-Shang Kung says, "Those who gain favor or honor should worry about being too high, as if they were at the edge of a precipice. They should not flaunt their status or wealth. And those who lose favor and live in disgrace should worry about another disaster."
Ssu-Ma Kuang says, "Normally a body means disaster. But if we honor and cherish it and follow the natural order in our dealing with others and don't indulge our desires, we can avoid disaster."
Huang Yuan-Chi says, "We all possess something good and noble that we don't have to seek outside ourselves, something that the glory of power or position cannot compare with. People need only to start with this and cultivate without letting up. The ancients said, 'Two or three years of hardship, ten thousand years of bliss.' "
Lao-tzu's Taoteching
谷神
Comments by Michael P. Garofalo
On January 26, 2018, I read the many English language translations of Chapter 13 of the Tao Te Ching collected on this webpage, selected the work by Red Pine as a feature, and posted a few translations of Chapter 13 to my Cloud Hands Blog.
The concept of "translation" is fascinating: verbatim, literal, interpretation, rephrasing, interpolation, re-expression, reinterpretation, parody, imitation, acting, reciting, copy, etc.. The concept of "commentary" as in digressions, explanations, analysis, rephrasing, making a point ...
My Comments on Chapter 13
The Self
I was struck by the section dealing with honoring the self (body) and how being dead in your body is an end to your worries, concerns, consciousness, self, feeling, activity. Also, the view of self (in both body and mind), and how selfless awareness and simple sagely living can help one achieve a peace of mind, calmness, untroubled feelings, inner peace, self control. Epicurus would have agreed with this counsel.
Christians I know talk about living after they die, talking with the dead, joining relatives from the past, being dead and still being aware of their "good" or "bad" deeds forever. If you had accepted Jesus Christ as your Savior, repented your sins, followed the weekly rituals, and did good works; then, God might be merciful and reward you in your afterlife, despite you being an unworthy sinner, and allow you to enjoy a wealthy country club lifestyle at Heaven's Door Estates. Or, if you don't follow BibleGod Rules, you are likely find yourself stuck in your afterlife in some hot and foul poor Hades Village hovel, starving and facing an oncoming California wild fire. Christians tell lots of complicated and vivid afterlife stories. Taoists take a more naturalistic attitude towards the afterlife of dead persons─ dead persons have no afterlife. Nevertheless, nearly everyone enacts rituals to show respect to our Ancestors.
Since, we are living human beings with both a body and mind, we know a great deal about ourselves, and our circumstances and conditions. We have an awareness of our self. Thinking about ourselves may bring pleasure or pain, contentment or dissatisfaction, postponing actions or taking actions, etc. Controlling oneself, taking charge of oneself, and mastering oneself are essential to a recommended Taoist spiritual path. Honor oneself!
"Why do we say that the great trouble is having a self?
Because we have great trouble simply because we have a self.
If we are selfless, then where is the trouble?
If we identify our self with the world,
Then within our self there is the world.
If we love the world as we love our self,
Then within our self there is only the world." - Chang
Chung Yuan
"I suffer most because
Of me and selfishness.
If I were selfless, then
What suffering would I bear?" - Raymond Blakney, 1955
"What is meant by saying that the greatest trouble is the strong sense of individual self that people carry in all circumstances?
People are beset with great trouble because they define their lives so narrowly.
If they forsake their narrow sense of self and live wholly, then what can they call trouble?"
- Ni Hua Ching
"When
you regard your body as your self, hope and fear have real power over
you.
If you abandon the notion of body as self, hope and fear cannot
touch you.
Know the universe as your self, and you can live absolutely anywhere in
comfort.
Love the world as your self, and you'll be able to care for it
properly." - Brian Browne Walker, 1996
The Dead
Dying might be a great calamity or a surprise for that person. Being dead is being beyond calamities, woes, or misfortunes for all dead creatures. Because we are a body, we are all subject to disease and death.
What makes me liable to great calamity is my having the body which I call
myself;
If I had not the body, what great calamity could come to me?
- James Legge, 1891
When I have a catastrophic disease,
it is inflicted upon my body.
When I am beyond my body, how can I be visited by diseases?
- David Li
"Prize great calamity as you prize your own body"?
We who meet with great calamities, meet them because we have a body.
If we had not a body what calamity could reach us? -
Isabella Mears, 1916
"Why have I any
sense of misfortune?
Because I am conscious of myself.
Were I
not conscious of my body, what distresses would I have?"
- C.Spurgeon Medhurst, 1905
Honoring The Body
Quite often in Chapter 13, the translations refer to the "body" (our living human body, our life, our natural physical organic existence). From a Taoist perspective, honoring the body might include exercises, Chi Kung, walking, Chinese Yoga (Qigong), massage, meditation, proper diet, good sleep, virtuous or sagely living, the use of herbal medicines, longevity practices, avoiding intoxicating drugs, etc. A blend of Buddhist, Taoist, and Confucian principles and practices for healthy and vigorous and vital living as a human being. Love and compassion for others, for oneself, and for one's own body are important traits of a Sage.
"Keep
your feet on the ground.
Love everything as you love yourself.
Then
everything is within your reach." - Ray Larose,
2000
"Hence
he who values his body more than dominion over the empire can be entrusted with
the empire." - D.C. Lau, 1963
谷神
Tao Te Ching Commentary: Bibliography, Resources, Links
Lao Tzu: Te-Tao Ching - A New Translation Based on the Recently Discovered Ma-wang-tui
Texts (Classics of Ancient China)
Early Daoist Scriptures. Translated by Stephen R. Bokenkamp. Peter
Nickerson, Contributor. Berkeley, University of California Press, Revised
Edition, 1999. 520 pages. This compilation includes a translation of "The Xiang'er Commentary to the Laozi," pages 78-148, with a long introduction to the
same, pages 29-78. Scholars think this document was created in the late
5th century, CE. It was discovered in Buddhist Grottos in 1920, but parts
were missing.
Lao-Tzu: My Words are Very Easy to Understand. Lectures on the Tao Teh
Ching by Professor
Cheng Man-ch'ing (1902-1975). Translated from the Chinese by Tam C. Gibbs, 1981.
Berkeley, California, North Atlantic Books, 1981, 1991. 240 pages.
Includes the Chinese characters for each of the 81 Chapters. A brief
biography of Professor Cheng is included.
The
Teachings of Lao-Tzu: The Tao Te Ching.
Translation, commentary, and notes by Paul Carus, 1913. New York,
St. Martin's Press, 2000. D.T.
Suzuki worked and studied with Paul Carus around 1905 in Illinois, and
translated together their version the Tao Te Ching.
Daodejing by Laozi: Chapters with Chinese characters, seal script,
detailed word by word concordance, Pinyin (tone#), German, French and English.
This is an outstanding resource for serious students of the Tao Te Ching.
Tao Te
Ching: A New Translation and Commentary. By Ellen Chen. Paragon
House, 1998. Detailed glossary, index, bibliography, notes, 274 pages.
One of my favorites.
The New Lao Tzu: A Contemporary Tao Te Ching. Interpretation, comments,
notes by Ray Grigg. Tuttle, 1995. 187 pages.
Das Tao Te King von Lao Tse. Complete versions of all 81 Chapters of
the Tao Te Ching by many different translators in many languages: 124
English, 24 German, 14 Russian, 7 Spanish, 5 French and many other languages.
Links are organized first by languages, and then alphabetically by translators. Formatting
varies somewhat. The original website at Onekellotus went offline in 2012; but, the
extensive collection of these Tao Te Ching versions was
saved for posterity by the Internet Archive Wayback Machine and available as of
9/9/2015. This is an outstanding original collection of
versions of the Daodejing─ the Best on the Internet. Caution:
copyright infringement may sometimes be an issue at this website.
Tao Te Ching, Translations into English: Terebess Asia Online (TAO). 124
nicely formatted complete English language translations, on separate webpages, of the Daodejing.
Alphabetical index by translators. Each webpage has all 81 chapters of the Tao Te
Ching translated into English. A useful collection! Many
reformatted and colored versions from the original collection at
Das Tao Te King von Lao Tse. Caution: copyright infringement may
sometimes be an
issue at this website.
The Tao
and Method: A Reasoned Approach to the Tao Te Ching. A translation and
commentary by Michael Lafargue. New York, SUNY Press, 1994. 640 pages. Detailed
index, bibliography, notes, and tables. An essential research tool.
Two Visions of the Way: A Study of the Wang Pi and the Ho-Shang Kung Commentaries on the Lao-Tzu.
By Professor by Alan Kam-Leung Chan. SUNY Series in Chinese
Philosophy and Culture. State University of New York Press, 1991.
Index, bibliography, glossary, notes, 314 pages.
Tao Te Ching: The Definitive Edition
Chinese Reading of the Daodejing
Wang Bi's Commentary on the Laozi with Critical Text and Translation.
By Professor Rudolf G. Wagner. A SUNY Series in Chinese Philosophy and
Culture. English and Mandarin Chinese Edition.
State University of New York Press; Bilingual edition (October 2003). 540
pages. Wang Bi (Wang Pi, Fusi), 226-249 CE,
Commentary on the Tao Te
Ching.
Tao Te Ching
The Taoism Reader
The Lunar Tao: Meditations in Harmony with the Seasons
The Classic of the Way and Virtue: A New Translation of the Tao-te Ching of Laozi as Interpreted by Wang Bi.
Translated by Richard John Lynn. Translations from the Asian Classics
Series. New York, Columbia University Press, 1999. Extensive index,
glossaries, notes, 244 pages.
Tao Te Ching in Chinese characters,
Pinyin Romanization, English and German by Dr. Hilmar
Alquiros.
Stoicism and Hellenistic
Philosophy
How to Live a Good Life:
Advice from Wise Persons
One Old Philosopher's
Notebooks Research, Reading, and Reflections by Mike Garofalo.
Yellow Bridge
Dao De Jing Comparison Table Provides side by side comparisons of
translations of the Tao Te Ching by James Legge, D. T. Suzuki, and Dwight
Goddard. Chinese characters for each paragraph in the Chapter are on the
left; place your cursor over the Chinese characters to see the Pinyin
Romanization of the Chinese character and a list of meanings.
Translators Index,
Tao Te Ching Versions in English, Translators Sorted Alphabetically by Translator, Links to Books and
Online Versions of the Chapters
Taoism and the Tao Te
Ching: Bibliography, Resources, Links
Spanish Language
Translations of the Tao Te Ching, Daodejing en Español, Translators Index
Chapter 13 in the
Rambling
Taoist Commentaries by Trey Smith. The
Rambling Taoists are Trey Smith and Scott Bradley.
By Hans-Georg Moeller. Columbia University Press, 2006, 176 pages.
Valley Spirit, Gu Shen,
Concept, Chapter 6
Valley Spirit Center in Red
Bluff, California.
Sacred
Circle in the Gushen Grove.
Lao-tzu's Taoteching
Reading Lao Tzu: A Companion to the Tao Te Ching with a New Translation
Dao De Jing: A Philosophical Translation
Thematic Index to the
81 Chapters of the Tao Te Ching
Lieh-Tzu: A Taoist Guide to Practical Living
Revealing the Tao Te Ching: In-depth Commentaries on an Ancient Classic
Cloud Hands Blog
Mike Garofalo writes about Mind-Body Arts, Philosophy, Taoism, Gardening, Taijiquan, Walking, Mysticism,
Qigong, and the Eight Ways.
The Whole Heart of Tao:
The Complete Teachings From the Oral Tradition of Lao Tzu.
Gushen Grove Notebooks for the Tao Te Ching
Green Way Research, Valley Spirit
Center, Gushen Grove Notebooks, Vancouver, Washington
Green Way Research, 2011-2023.
Indexed and Compiled by
Michael P. Garofalo
This webpage was last changes, improved, weeded, modified, edited or updated on
January 7, 2023.
This webpage was first distributed online on February 1, 2011.
Created by Michael P. Garofalo, Green Way Research, Valley Spirit Center, Gushen Grove Notebooks, Vancouver, Washington, © 2023 CCA 4.0
Brief Biography of Michael P. Garofalo, M.S.
Ripening Peaches: Daoist Studies and Practices
Zhuangzi (Chuang Tzu, Zhuang Zhou, Master Chuang) 369—286 BCE
Taoist Perspectives: My Reading List
Bodymind Theory and Practices, Somaesthetics
How to Live a Good Life: Advice from Wise Persons
Pleasures, Satisfaction, Desires
Qigong (Chi Kung) Health Practices
One Old Daoist Druid's Final Journey: Notebooks of the Librarian of Gushen Grove
Index to Cloud Hands and Valley Spirit Websites
Index to English Language Translators of the Tao Te Ching
Recurring Themes (Terms, Concepts, Leimotifs) in the Tao Te Ching
Spanish Language Translations of the Tao Te Ching
The Tao Te Ching (Dao De Jing) by Lao Tzu (Laozi) circa 500 BCE
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