clinging to the tree of life: February 2011

Happy Feet !!!

The feet are important parts of our body that we need to give proper attention and care to live a happy and healthy life. We must take care of our feet as much as our face and other parts of body.

Our health and happiness are greatly influenced by our external senses and internal blood circulation. The condition of our feet directly affect our senses and blood circulation thus having "Happy Feet" leads to health and happiness.

Sensation - the ability to feel pressure, injury, heat, cold and pain.
Circulations - a constant supply of food and energy and a way to get rid of waste materials.

In order to prevent further injury or infection; an extra loving care must be given to our feet that have developed a problem with either circulation or sensation.

The Feet's Blood Circulation

The Feet's Blood Circulation or Vascular Circulation is the arterial blood flow into the foot and venous blood flow away from the foot back to the heart. It is the transportation system that brings fresh blood to your feet and carries blood back to your heart and lungs. Poor Circulation is the condition that occurs when your blood transportation is not functioning properly.

Indications of Poor Circulation

First, we must love our feet and pay attention to our feet. Our feet tells us we must give closer attention and immediate care to our feet when;

The feet hurts while walking or resting and dull cramping pain in the calf muscle after a long walk.
The feet lacks sensation; numbness or tingling in the foot and toes.
The feet are cold, pale, blue, reddish, or swollen.
The feet have sore that do not heal.
The feet skin is thick, dry, scaly, calloused, or cracked.

Causes of Poor Circulation

Blood is prevented from either reaching or leaving your feet because;

Arteries become rigid or hard (arteriosclerosis).
Arteries become clogged or blocked by fatty deposits.
Veins become blocked or narrowed so fluid and waste materials spill out into the surrounding foot and ankle tissue.
Diabetes causes blood vessels to age and harden fasten than normal.

The most common cause of poor blood flow into the foot is atherosclerosis or hardening of the arteries. This is a progressive degenerative process characterized by the deposition of fatty substances inside the wall of the artery along with a fibrous thickening of the artery wall resulting in a diminished ability of blood to flow down to the foot.

Walking is the primary treatment in treating arteriosclerosis in mild to moderate cases.

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WALK BAREFOOT

If you do it in summer in the park or in your garden on a variety of terrains, your cardiovascular system will be stimulated, blood pressure-regulated and therefore circulation improved.

In Germany they also believe that it can strengthen the body's immune system. Barefoot walking has been regarded as life enhancing and exercise of the body and mind.

It also makes life more interesting due to the environment. Barefoot walking expands your sense of touch and helps you regain a connection with nature through the contact with the ground beneath your feet.

Many people have remarked on the similarity of the benefits of barefoot walking, with reflexology. Barefoot walking is often regarded as 'do it yourself' reflexology.

Reflexology is an ancient healing art based on the idea that reflex points exist in the feet, (as well as the hands and ears) which correspond to every part of the body.

The use of reflexology dates back over 5,000 years. When the many reflexes on the soles of the feet are stimulated, this can produce a variety of health-related benefits, including relaxation, improved digestive functioning, decreased pain and improved overall well being.

Cobblestone walking is really a form of self-reflexology. Walking on specifically placed uneven, natural stones can stimulate these reflexes or acupressure points in the feet much like a reflexology session. As a result, people have happy feet while walking barefoot.

The ancient Chinese practice of walking barefoot on paths made of river stones is good for health in more ways than one. The Chinese believe that walking on cobblestones activates acupoints on the feet.

Acupressure and acupuncture specialists say that points on the feet, hands, ears and other areas of body relate to specific organs, flow of energy and functions of the body.

In today's China adults of all ages spent about 30 minutes each day walking, standing, and sometimes dancing on these beautifully laid paths of river stones in the parks and gardens of large cities. They do this for their health every day of the week.

Reflexology Walking Path

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Twenty five percent of the bones of your body are in your feet. If any of these bones are misaligned, your entire body could be affected. You might not even feel that you have a foot problem but it can be causing knee problems, hip or low-back problems, shoulder and neck problems and even headaches or stomachaches. Foot problems can also cause emotional stresses and physiological changes in the body like adrenal stress, blood sugar, fatigue and many others. Many doctors look to the mechanics of the foot for proper posture but there is so much more making up the foundation that we stand, walk and run on.

Any health symptoms that are related to foot problems will get worse as the day goes on because your feet become more stressed as the day goes on.

Muscles that support the shape and function of the feet are related to the adrenal glands and the bladder. Problems with these muscles can cause foot problems and eventually deformation of the feet can occur. “Shin splints” (pain in the lower leg while walking or running), "Dropped Arches" or “Flat feet” and "Plantar Fascitis" can also be caused from the muscles of the feet not working properly.

Reflexology of the foot has become very popular as an alternative treatment for health problems. There are reflexes that are related to organs, glands and other parts of the body on the bottom of the foot. The reflexology practioner will find the reflexes that are active and use acupressure-like stimulation on these points to treat the reflexes which in turn helps these organs, glands and body parts to work better. What causes these reflexes to be present are the misalignment of the bones of the foot causing tender spots or trigger-points. With Applied Kinesiology diagnosis and treatment of the foot, these bones will be adjusted back into their proper places. When the bones are aligned properly, the reflexes on the bottom of the foot will be stimulated as you walk.

When your foot is working properly, you are getting automatic reflexology while you walk or run.

Misalignments of the bones of the feet also cause problems with the acupuncture meridians that travel through the foot. Meridians are highways of energy in the body that flow in general areas and directions. When they are blocked, by a misaligned bone, health problems can be caused to the related organs or glands. The foot contains meridians related to the Spleen, Liver, Stomach, Kidney, Bladder and Gallbladder. Since all of the acupuncture meridians of the body either begin or end on the feet or hands, the health of you foot is important for a proper balance of the acupuncture energy system. In Chinese medicine, the definition of disease is an imbalance (either too much or too little) of energy (Chi) in the body.

Problems with the feet can send confusing information to the central nervous system which can cause mechanical problems in the body.

The foot has many nerve receptors in it that send important information into our central nervous system. This information is used to track where certain parts of the body are at every moment and in what direction, how fast they are moving and how much pressure they are receiving. Problems with the feet can send confusing information to the central nervous system which can cause mechanical problems in the body. As we walk, each joint of the foot sends information to the nervous system so that it can turn on and off our muscles. The turning on and off of the muscles allows us to walk, if they didn’t turn on and off we would not be able to move properly. This is one way that foot problems can cause knee, hip, neck, shoulder, jaw problems and even headaches. If a muscle is not turning on when it is supposed to, then a muscle on the other side of the body will become too tight because the balance is upset. When it becomes too tight, it pulls the bones out of alignment causing problems.

Doc Martens

Is it a good shoe?

Shoes that are too tight will shut off your positive support mechanism which keeps your body standing in an upright position. If the positive support mechanism is not working properly, you will start to slouch with your shoulders and head forward as you stand. This can cause discomfort throughout the body, even chronic neck/back pain and will eventually cause permanent posture problems and bone deformation.

It is important to treat the foot with respect and to invest in its good health. Applied Kinesiology treatment is very important to restore the proper function to the foot. Another important factor for prevention and to maintain the health of your feet is wearing good shoes. A good shoe will support the foot well and prevent injury and deformation. A good shoe will support the foot while standing, walking or running. There are many misconceptions about what a good shoe is. Here are guidelines on what to look for when buying shoes:

• A good shoe will have laces; the more eyelets the shoe has for laces the better. The laces help the shoe to form to the foot so that the foot can work properly. Lace-up shoes are much better to walk in than slide on or most strap on shoes. Make sure you lace up you shoes so they are snug but not too tight. Do not wear your lace up shoes with the laces loose because your foot will flop around in it and cause problems.

• A good shoe has a heel support and a firm shank to support your arch but will still be flexible when you walk. The heel should not be higher than a medium height.

• Proper width and length are important. Your toes should not touch the front of the shoe and the foot width should not hang over the side of the shoes. You should try on or be measured for shoes at the end of the day because your feet expand during the day due to gravity and your body weight while you are walking. At the end of the day you can trace your bare foot on a piece of paper. Place your shoes on top of the template and make sure that the shoe totally covers the outline of your foot-- no lines should stick out or else your shoe is too small.

Care for your feet and protect your health by wearing good shoes or use orthotic shoe inserts. Learn to recognize symptoms or indications that may be caused by wearing bad shoes.

How to recognize LOWER back pain
Lower back pain can have several causes, including being on your feet all day long. The lumbar region of the spine, or lower back, is where pain strikes most often. As the heel strikes the ground, thousands of tiny shock waves travel up legs to the lower back, where they aggravate back muscles and initiate pain.

How to recognize knee pain
Misalignment of the lower leg due to overpronation of the foot is a leading cause of knee pain. Pronation, the flattening of the arch during each footstep, is normal. Overpronation occurs when the arch flattens excessively, creating misalignment. This can increase the stress on the knee joint, and can cause knee pain over time. Pain typically manifests on the inside portion of the knee during weight-bearing activities such as walking.

How to recognize heel pain
Heel pain can be either a dull ache or a sharp, shooting pain in the heel, possibly accompanied by inflammation. Symptoms often appear over time and with low intensity. Heel pain is usually more severe after running and in the morning after getting out of bed.

How to recognize arch pain
Flat feet is a common problem that occurs when a person’s arch collapses upon weight bearing activities such as walking. This can cause stress or inflammation, possibly causing severe discomfort and lead to other foot problems. Without properly supported arches, even walking can pull the body out of alignment and cause painful stress, strain, and fatigue in your arch, heel, knee, or lower back

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Introvert Basics

People don’t outgrow introversion, so the introverted adult was once an introverted child. What is true of one is true of both. Contrary to popular opinion, introverts are not asocial, nor are they friendless loners who lack social skills. They simply have different social needs and preferences.

Friendships
It is not easy for introverts to make new friends because getting to know someone takes so much energy. However, introverts don’t need a wide circle of friends. They prefer one or two close friends, even though they may know many people and have a large number of acquaintances. In spite of this preference, introverts are frequently criticized for not making an effort to make more friends and are often seen to be lacking social skills.

Social Preferences
Introverts need a lot of personal space. They like being in a room alone with the door closed and those who don’t understand introverts believe this desire to be alone is a sign of depression. However, for introverts this behavior is normal; it is not a sign of withdrawing from life. Being around others is tiring for them so they need time alone in order to regain some of their energy. Being alone also gives them a chance to think and figure things out uninterrupted. Introverts don’t enjoy large parties and if they have to attend one, prefer to spend their time with just one or two others, talking about what they all know a lot about. Introverted children may prefer to play on the side with one or two other children.

Preferred Activities
Introverts enjoy activities they can do alone or with just a few others. It’s not surprising, then, that so many introverted gifted children love to read. They also tend to prefer activities that allow for creative expression, like creative writing, music, and art. Introverted children also enjoy quiet and imaginative play. When presented with an opportunity to participate in a group activity or game, introverts prefer to hang back and watch before they join in. Many people see this as shyness, but it’s not. They feel more comfortable with situations that are familiar to them and they are simply trying to become familiar with the activity before they join in.

Social Behavior
Introverts tend to be quiet and subdued. They dislike being the center of attention, even if the attention is positive. It’s not surprising, then, that introverts don’t brag about their achievements or knowledge. In fact, they may know more than they’ll admit. It may be the introverted gifted children who are more at risk for “dumbing down” since they would be more likely to want to hide their abilities.When introverts are tired, in a large group, or if too much is going on, they may show little animation, with little facial expression or body movement. Introverts also have two distinct personalities: a private one and a public one. That can explain why they can be talkative in comfortable settings, like home, and quiet elsewhere.

Social Interaction
While introverts may appear to lack social skills or be antisocial, neither is true. Their style of social interaction is simply different from that of extroverts. They tend to listen more than they talk and are excellent listeners. They are attentive and will make eye contact with the person they are listening to and rarely interrupt. When they do talk, introverts tend to say what they mean and may look away from the person they’re talking to. They dislike small talk and would rather say nothing than something they feel is insignificant. Although introverts are quiet, they will talk incessantly if they’re interested in the topic. They also dislike being interrupted when they talk, or when they’re working on some project.

Verbal Expression
If given a choice, introverts would rather express their ideas in writing than in speech. When they do speak, they need time to think before answering a question. Sometimes they even feel the need to mentally rehearse what they want to say before they say it. The need to think before speaking often results in the introvert being slow to respond to questions or comments. When they talk, they may also pause quite often and even have problems finding the right word.

Emotions and Emotional Responses
Introverts become emotionally drained after spending time with others, particularly strangers. They don’t like crowded places and introverted children can even become grouchy and irritable if they’ve been around too many people for too long. Even when introverts enjoyed a party or activity, they can feel drained afterwards. Parents often sign their introverted children up for numerous activities to help them improve their social skills, but an activity-filled schedule is overwhelming for these children. Introverts are also rather territorial. They dislike sharing space with others for too long and may find house guests intrusive. Introverts also have a hard time sharing their feelings and feel deeply embarrassed by public mistakes.

Other Traits and Preferences
Introverts can concentrate intensely on a book or project for a long time if they find it interesting and like to explore subjects deeply and thoroughly. That may be why introverts don’t like to be bothered when they are reading or working on a project. Introverts are highly aware of their inner world of perceptions, thoughts, ideas, beliefs, and feelings. They are also highly aware of their surroundings, noticing details that others don’t see. However, they are not quick to discuss their thoughts or observations. They may, for example, wait days or weeks to talk about events. Introverts also favor consistency over change, and cope with change best when they know ahead of time what to expect and have enough time to prepare for it.

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Introvert 's Preferred Activities

Introverts are all about internal stimulation. They have rich “inner worlds” that keep them from getting bored even when they have little to do externally. Introverts generally love reading and watching movies because those activities stimulate them internally. Introverts tire easily of the kind of external stimulation one gets at crowded parties and activities that require a lot of physical activity. Introverts generally don’t like a situation that involves a lot of small talk with a lot of people; they’d rather have in-depth conversations with a few people, such as at a dinner party.

Introverts enjoy activities they can do alone or with just a few others. It’s not surprising, then, that so many introverted gifted children love to read. They also tend to prefer activities that allow for creative expression, like creative writing, music, and art. Introverted children also enjoy quiet and imaginative play. When presented with an opportunity to participate in a group activity or game, introverts prefer to hang back and watch before they join in. Many people see this as shyness, but it’s not. They feel more comfortable with situations that are familiar to them and they are simply trying to become familiar with the activity before they join in.

Yes, introverts like parties. We have all seen the “wall flowers” at parties, those are the introverts. They’re probably feeling a bit overstimulated, so they’re laying back a bit. There’s a lot going on in their heads, and they’re having a good time just observing and thinking about what’s going on. The extroverts, on the other hand, are out there in the middle of the room chatting everyone up. The more the merrier!

And yes, introverts can enjoy things like skiing and hiking and other physical activities. But if you asked an introvert and an extrovert what they’ve done over the past four weekends you’ll find the extrovert when skiing twice, went to a spa one other weekend, and relaxed on the fourth. The introvert, on the other hand, read four novels, saw a play, and went skiing once.

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MEDITATION

POSTURE
When we practice meditation we need to have a comfortable seat and a good posture. The most important feature of the posture is to keep our back straight. To help us do this, if we are sitting on a cushion we make sure that the back of the cushion is slightly higher than the front, inclining our pelvis slightly forward. It is not necessary at first to sit cross-legged, but it is a good idea to become accustomed to sitting in the posture of Buddha Vairochana. If we cannot hold this posture we should sit in one which is as close to this as possible while remaining comfortable.

The seven features of Vairochana’s posture are:

The legs are crossed in the vajra posture. This helps to reduce thoughts and feelings of desirous attachment.
The right hand is placed in the left hand, palms upwards, with the tips of the thumbs slightly raised and gently touching. The hands are held about four fingers’ width below the navel. This helps us to develop good concentration. The right hand symbolizes method and the left hand symbolizes wisdom – the two together symbolize the union of method and wisdom. The two thumbs at the level of the navel symbolize the blazing of inner fire.
The back is straight but not tense. This helps us to develop and maintain a clear mind, and it allows the subtle energy winds to flow freely.
The lips and teeth are held as usual, but the tongue touches against the back of the upper teeth. This prevents excessive salivation while also preventing our mouth from becoming too dry.
The head is tipped a little forward with the chin slightly tucked in so that the eyes are cast down. This helps prevent mental excitement.
The eyes are neither wide open nor completely closed, but remain half open and gaze down along the line of the nose. If the eyes are wide open we are likely to develop mental excitement and if they are closed we are likely to develop mental sinking.
The shoulders are level and the elbows are held slightly away from the sides to let air circulate.

A further feature of Vairochana’s posture is the preliminary breathing meditation, which prepares our mind for developing a good motivation. When we sit down to meditate our mind is usually full of disturbing thoughts, and we cannot immediately convert such a state of mind into the virtuous one we need as our motivation. A negative, disturbed state of mind is like pitch-black cloth. We cannot dye pitch-black cloth any other color unless we first remove all the black dye and make the cloth white again. In the same way, if we want to color our mind with a virtuous motivation we need to clear away all our negative thoughts and distractions. We can accomplish this temporarily by practicing breathing meditation.

PREPARATORY MEDITATION
When we have settled down comfortably on our meditation seat we begin by becoming aware of the thoughts and distractions that are arising in our mind. Then we gently turn our attention to our breath, letting its rhythm remain normal. As we breathe out we imagine that we are breathing away all disturbing thoughts and distractions in the form of black smoke that vanishes in space. As we breathe in we imagine that we are breathing in all the blessings and inspiration of the holy beings in the form of white light that enters our body and absorbs into our heart. We maintain this visualization single-pointedly with each inhalation and exhalation for twenty-one rounds, or until our mind has become peaceful and alert. If we concentrate on our breathing in this way, negative thoughts and distractions will temporarily disappear because we cannot concentrate on more than one object at a time. At the conclusion of our breathing meditation we should think `Now I have received the blessings and inspiration of all the holy beings.’ At this stage our mind is like a clean white cloth which we can now colour with a virtuous motivation such as compassion or bodhichitta.

CONTEMPLATION

All living beings deserve to be cherished because of the tremendous kindness they have shown us.
The mere fact that we are alive today is a testimony to the great kindness of others.
Everyone who contributes in any way towards our happiness and well-being is deserving of our gratitude.
Our spiritual development and the pure happiness of full enlightenment also depend upon the kindness of living beings.

SINGLE POINT MEDITATION

I must cherish all living beings because they are so kind to me.

DEDICATION

May everyone be happy,

May everyone be free from misery,

May no one ever be separated from their happiness,

May everyone have equanimity, free from hatred and attachment.

PRACTICE
When we arise from meditation we try to maintain this mind of love, so that whenever we meet or remember someone we naturally think: `This person is important, this person’s happiness matters.’ In this way we can make cherishing living beings our main practice.

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Aesops' Wolf Fables

The Wolf Turned Shepherd.

A wolf, finding that the sheep were so afraid of him that he could not get near them, disguised himself in the dress of a shepherd, and thus attired approached the flock. As he came near, he found the shepherd fast asleep. As the sheep did not run away, he resolved to imitate the voice of the shepherd. In trying to do so, he only howled, and awoke the shepherd. As he could not run away, he was soon killed.

Those who attempt to act in disguise are apt to overdo it.

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The Shepherd's Boy and Wolf.

A Shepherd-boy, who watched a flock of sheep near a village, brought out the villagers three or four times by crying out, "Wolf! Wolf!" and when his neighbors came to help him, laughed at them for their pains. The Wolf, however, did truly come at last. The Shepherd-boy, now really alarmed, shouted in an agony of terror: "Pray, do come and help me; the Wolf is killing the sheep;" but no one paid any heed to his cries.

There is no believing a liar, even when he speaks the truth.

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The Wolf and the Lamb.

A Wolf, meeting with a Lamb astray from the fold, resolved not to lay violent hands on him, but to find some plea, which should justify to the Lamb himself his right to eat him.He then addressed him:"Sirrah, last year you grossly insulted me." "Indeed," bleated the Lamb in a mournful tone of voice, "I was not then born." Then said the Wolf: "You feed in my pasture." "No, good sir," replied the Lamb, "I have not yet tasted grass." Again said the Wolf: "You drink of my well." "No," exclaimed the Lamb, "I never yet drank water, for as yet my mother's milk is both food and drink to me." On which the Wolf seized him, and ate him up, saying: "Well! I won't remain supper-less, even though you refute every one of my imputations."

The tyrant will always find a pretext for his tyranny, and it is useless for the innocent to try by reasoning to get justice, when the oppressor intends to be unjust.

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The Wolf and the Shepherds.

A Wolf passing by, saw some shepherds in a hut eating for their dinner a haunch of mutton. Approaching them, he said: "What a clamor you would raise, if I were to do as you are doing!"

Men are too apt to condemn in others the very things they practice themselves.

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The Wolf and the Sheep.

A Wolf, being sick and maimed, called to a Sheep, who was passing, and asked him to fetch some water from the stream. "For," he said, "if you will bring me drink, I will find means to provide myself with meat." "Yes," said the Sheep, "if I should bring you the drought, you would doubtless make me provide the meat also."

Hypocritical speeches are easily seen through.

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The Mother and the Wolf.

A famished Wolf was prowling about in the morning in search of food. As he passed the door of a cottage built in the forest, he heard a mother say to her child: "Be quiet, or I will throw you out of the window, and the Wolf shall eat you." The Wolf sat all day waiting at the door. In the evening he heard the same woman fondling her child, and saying: "He is quiet now, and if the Wolf should come, we will kill him." The Wolf, hearing these words, went home, gaping with cold and hunger.

Be not in haste to believe what is said in anger or thoughtlessness.

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The Shepherd and the Wolf.

A Shepherd once found a young Wolf, and brought it up, and after a while taught it to steal lambs from the neighboring flocks. The Wolf, having shown himself an apt pupil, said to the Shepherd: "Since you have taught me to steal, you must keep a sharp look-out, or you will lose some of your own flock."

The vices we teach may be practiced against us.

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The Wolf and the Shepherd.

A Wolf followed a flock of sheep for a long time, and did not attempt to injure one of them. The Shepherd at first stood on his guard against him, as against an enemy, and kept a strict watch over his movements. But when the Wolf, day after day, kept in the company of the sheep, and did not make the slightest effort to seize them, the Shepherd began to look upon him as a guardian of his flock rather than as a plotter of evil against it; and when occasion called him one day into the city, he left the sheep entirely in his charge. The Wolf, now that he had the opportunity, fell upon the sheep, and destroyed the greater part of the flock. The Shepherd, on his return, finding his flock destroyed, exclaimed: "I have been rightly served; why did I trust my sheep to a Wolf?"

An evil mind will show in evil action, sooner or later.

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The Wolf and the Lion.

A Wolf, having stolen a lamb from a fold, was carrying him off to his lair. A Lion met him in the path, and, seizing the lamb, took it from him. The Wolf, standing at a safe distance, exclaimed: "You have unrighteously taken from me that which was mine." The Lion jeeringly replied: "It was righteously yours, eh? Was it the gift of a friend, or did you get it by purchase? If you did not get it in one way or the other, how then did you come by it?"

One thief is no better than another.

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The Wolf and the House-dog.

A Wolf, meeting with a big, well-fed Mastiff, having a wooden collar about his neck, inquired of him who it was that fed him so well, and yet compelled him to drag that heavy log about wherever he went. "The master," he replied. Then, said the Wolf: "May no friend of mine ever be in such a plight; for the weight of this chain is enough to spoil the appetite."

Nothing can compensate us for the loss of our liberty.

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The Wolf and the Crane.

A Wolf, having a bone stuck in his throat, hired a Crane, for a large sum, to put her head into his throat and draw out the bone. When the Crane had extracted the bone, and demanded the promised payment, the Wolf, grinning and grinding his teeth, exclaimed: "Why, you have surely already a sufficient recompense, in having been permitted to draw out your head in safety from the mouth and jaws of a Wolf."

In serving the wicked, expect no reward, and be thankful if you escape injury for your pains.

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The Wolf and the Horse.

A Wolf coming out of a field of oats met with a Horse, and thus addressed him: "I would advise you to go into that field. It is full of capital oats, which I have left untouched for you, as you are a friend the very sound of whose teeth it will be a pleasure to me to hear." The Horse replied: "If oats had been the food for wolves, you would never have indulged your ears at the cost of your belly."

Men of evil reputation, when they perform a good deed, fail to get credit for it.

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The Kid and the Wolf.

A Kid, returning without protection from the pasture, was pursued by a Wolf. He turned round, and said to the Wolf: "I know, friend Wolf, that I must be your prey; but before I die, I would ask of you one favor, that you will play me a tune, to which I may dance." The Wolf complied, and while he was piping, and the Kid was dancing, the hounds, hearing the sound, came up and gave chase to the Wolf. The Wolf, turning to the Kid, said: "It is just what I deserve; for I, who am only a butcher, should not have turned piper to please you."

Every one should keep his own colors.

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The Blind Man and the Whelp.

A Blind Man was accustomed to distinguish different animals by touching them with his hands. The whelp of a Wolf was brought him, with a request that he would feel it, and say what it was. He felt it, and being in doubt, said: "I do not quite know whether it is the cub of a Fox, or the whelp of a Wolf; but this I know full well, that it would not be safe to admit him to the sheepfold."

Evil tendencies are shown early in life.

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The Lamb and the Wolf.

A Wolf pursued a Lamb, which fled for refuge to a certain temple. The Wolf called out to him and said: "The priest will slay you in sacrifice, if he should catch you;" on which the Lamb replied: "It would be better for me to be sacrificed in the temple, than to be eaten by you."

It is safer to be among friends than enemies.

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The Ass and the Wolf.

An Ass, feeding in a meadow, saw a Wolf approaching to seize him, and immediately pretended to be lame. The Wolf, coming up, inquired the cause of his lameness. The Ass said that he had a thorn in his foot, and requested the Wolf to pull it out. The Wolf consenting, the Ass with his heels kicked his teeth into his mouth, and galloped away. The Wolf said: "I am rightly served, for why did I attempt the art of healing, when my father only taught me the trade of a butcher?"

Every one to his trade.

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The Wolf and the Goat.

A Wolf saw a Goat feeding at the summit of a steep precipice, where he had not a chance of reaching her. He called to her, and earnestly besought her to come lower down, lest she should by some mishap get a fall; and he added that the meadows lay where he was standing, and that the herbage was most tender. She replied: "No, my friend, it is not of me you are thinking, but of yourself."

Invitations prompted by selfishness are not to be accepted.

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The Lion and the Wolf.

A Wolf, roaming by the mountain's side, saw his own shadow, as the sun was setting, become greatly extended and magnified, and he said to himself: "Why should I, being of such an immense size, and extending nearly an acre in length, be afraid of the Lion? Ought I not to be acknowledged as King of all the collected beasts?" While he was indulging in these proud thoughts, a Lion fell upon him, and killed him. He exclaimed with a too-late repentance, "Wretched me! this over-estimation of myself is the cause of my destruction."

It is not wise, to hold too exalted an opinion of one's self.

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The Hunter and the Wolf.

A greedy Hunter one day shot a fine Deer, and ere he could dress it, a pretty Fawn came that way, and an arrow brought it to the ground. A Boar now chanced to be passing, and the Hunter wounded it so that it lay upon the ground as if dead. Not satisfied with this game, he must needs pursue a Partridge that came fluttering near, and while he was doing so the wounded Boar regained enough strength to spring upon him and kill him. A Wolf came that way, and seeing the four dead bodies, said: "Here is food for a month; but I will save the best, and be content to-day with the bow-string." But when he seized the string it loosened the fixed arrow, which shot him through the heart.

The greedy man and the miser cannot enjoy their gains.

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The Stag, the Wolf and the Sheep.

A Stag asked a Sheep to lend him a measure of wheat, and said that the Wolf would be his surety. The Sheep, fearing some fraud was intended, excused herself, saying: "The Wolf is accustomed to seize what he wants, and to run off, and you, too, can quickly out-strip me in your rapid flight. How then shall I be able to find you when the day of payment comes?"

Two blacks do not make one white.

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The Wolf, the Goat and the Kid.

As an old Goat was going forth to pasture, she carefully latched her door, and bid her kid not to open it to any one who could not give this pass-word: "Beware of the Wolf and all his race." A Wolf happened to be passing, and overheard what the old Goat said. When she was gone, he went to the door, and, knocking, said: "Beware of the Wolf and all his race." But the Kid, peeping through a crack, said: "Show me a white paw and I will open the door." As the Wolf could not do this, he had to depart, no better than he came.

Two sureties are better than one.

...

Omer B. Washington - I've Learned

I've learned that you cannot make someone love you.
All you can do is be someone who can be loved.
The rest is up to them.
I've learned that no matter how much I care,
some people just don't care back.
And it's not the end of the world.
I've learned that it takes years to build up trust,
and only seconds to destroy it.
I've learned that it's not what you have in your life,
but who you have in your life that counts.
I've learned that you can get by on charm for about fifteen minutes.
After that, you'd better know something.

I've learned that you shouldn't compare yourself
to the best others can do,
but to the best you can do.
I've learned that it's not what happens to people,
It's what they do about it.
I've learned that no matter how thin you slice it,
there are always two sides.
I've learned that you should always leave loved ones with loving words.
It may be the last time you see them.
I've learned that you can keep going
long after you think you can't.

I've learned that heroes are the people who do what has to be done
When it needs to be done
regardless of the consequences.
I've learned that there are people who love you dearly,
but just don't know how to show it.
I've learned that sometimes when I'm angry I have the right to be angry,
but that doesn't give me the right to be cruel.
I've learned that true friendship continues to grow even over the longest distance.
Same goes for true love.
I've learned that just because someone doesn't love you the way you want them to
doesn't mean they don't love you with all they have.

I've learned that no matter how good a friend is,
they're going to hurt you every once in a while
and you must forgive them for that.
I've learned that it isn't always enough to be forgiven by others.
Sometimes you have to learn to forgive yourself.
I've learned that no matter how bad your heart is broken,
the world doesn't stop for your grief.
I've learned that our background and circumstances may have influenced who we are,
but we are responsible for who we become.
I've learned that just because two people argue, it doesn't mean that they don't love each other.
And just because they don't argue, it doesn't mean they do.

I've learned that sometimes you have to put the individual
ahead of their actions.
I've learned that two people can look at the exact same thing
and see something totally different.
I've learned that no matter the consequences,
those who are honest with themselves get farther in life.
I've learned that your life can be changed in a matter of hours
by people who don't even know you.
I've learned that even when you think you have no more to give,
when a friend cries out to you,
you will find the strength to help.

I've learned that writing,
as well as talking,
can ease emotional pains.
I've learned that the people you care most about in life
are taken from you too soon.
I've learned that it's hard to determine where to draw the line between being nice
and not hurting people's feelings and standing up for what you believe.
I've learned to love
and be loved.
I've learned...

...

Psychological Defenses

Defense mechanisms are automatic psychological processes that protect an individual from anxiety and the awareness of internal or external threats or stressors. People are often unaware of these processes as they operate (although others may be painfully aware of them!). Defense mechanisms can be classified into groups or levels that indicate how they affect an individual's functioning.

High Adaptive Level: Defense mechanisms in this group result in best adaptation to stress. The defenses usually maximize feelings of well being and do not interfere with the conscious awareness of feelings, ideas, and their consequences.

•Affiliation involves dealing with stressors by turning to others for help or support. This involves sharing problems with others but not trying to make someone else responsible for them.

•Altruism involves dealing with stressors by dedicating yourself to meeting the needs of others. The individual receives satisfaction vicariously or from the response of others.

•Anticipation involves dealing with stressors by anticipating the consequences and feelings associated with possible future events and considering realistic solutions.

•Humor involves dealing with stress by emphasizing the amusing or ironic aspects of the situation.

•Self-Assertion involves dealing with stress by expressing your feelings and thoughts directly in a way that is not aggressive, coercive, or manipulative.

•Self-Observation involves dealing with stress by reflecting on your own thoughts, feelings, motivation, and behavior, and then responding appropriately.

•Sublimation involves dealing with stress by channeling potentially disruptive feelings or impulses into socially acceptable behavior (e.g., playing rugby to channel angry impulses).

•Suppression involves dealing with stress by intentionally avoiding thinking about disturbing problems, wishes, feelings, or experiences.

Mental Inhibition Level: Defense mechanisms in this group keep potentially threatening ideas, feelings, memories, wishes, or fears out of awareness. Diminished awareness can affect the person's ability to relate to others.

•Displacement involves dealing with stress by transferring strong feelings about on situation onto another (usually less threatening) substitute situation.

•Dissociation involves dealing with stress by breaking off part of memory, consciousness, or perception of self or the environment to avoid a problem situation (e.g., amnesia).

•Intellectualization involves dealing with stress by excessively using abstract thinking and generalizations to avoid or minimize unpleasant feelings.

•Reaction Formation involves dealing with stress by substituting behavior, thoughts, or feelings that are the exact opposite of your own unacceptable thoughts or feelings (which the person is usually not aware of).

•Repression involves dealing with stress by removing disturbing wishes, thoughts, or experiences from conscious awareness. The person may still be aware of the feelings associated with the repressed issue, but will not know where the feelings come from.

•Undoing involves dealing with stress by using words or behaviors designed to negate or make amends symbolically for unacceptable thoughts, feelings, or actions.

Disavowal Level: Defense mechanisms in this category try to keep unpleasant or unacceptable stressors, impulses, ideas, feelings, or responsibilities out of awareness.

•Denial involves dealing with stress by refusing to acknowledge some painful aspect of reality or experience that is apparent to others.

•Projection involves dealing with stress by falsely attributing your own unacceptable feelings, impulses, or thoughts to another person.

•Rationalization involves dealing with stress by concealing the true motivations for a thought, action, or feeling by using elaborate, reassuring, and self-serving (but incorrect) explanations.

Action Level: This level is characterized by defenses that deal with internal or external stressors by action or withdrawal.

•Acting Out involves dealing with stress by using action rather than reflection or feeling. Defensive acting out is often associated with "bad behavior" when there are underlying emotional conflicts.

•Help-Rejecting Complaining involves dealing with stress by complaining and making repeated requests for help that disguise hidden feelings of hostility toward others, which is then expressed by rejecting the suggestions, advice, or help that others offer. The complaints may involve physical or psychological symptoms or life problems.

•Passive Aggression involves dealing with stress by indirectly and unassertively expressing aggression toward others. The person displays an outward superficial cooperativeness that masks the underlying resistance, resentment, and hostility. This defense may be adaptive in situations where direct and assertive communication is punished (e.g., abusive relationships).

...

Chinese Tantra Totems

1. Give people more than they expect and do it cheerfully.

2. Marry a man/woman you love to talk to. As you get older, their conversational skills will be as important as any other.

3. Don’t believe all you hear, spend all you have or sleep all you want.

4. When you say, “I love you”, mean it.

5. When you say, “I’m sorry”, look the person in the eye.

6. Be engaged at least six months before you get married.

7. Believe in love at first sight.

8. Never laugh at anyone’s dreams. People who don’t have dreams don’t have much.

9. Love deeply and passionately. You might get hurt but it’s the only way to live life completely.

10. In disagreements, fight fairly. Please No name calling.

11. Don’t judge people by their relatives.

12. Talk slowly but think quickly.

13. When someone asks you a question you don’t want to answer, smile and ask, “Why do you want to know?”

14. Remember that great love and great achievements involve great risk.

15. Say “bless you” when you hear someone sneeze.

16. When you lose, don’t lose the lesson.

17. Remember the three R’s: Respect for self; Respect for others; Responsibility for all your actions.

18. Don’t let a little dispute injure a great friendship.

19. When you realize you’ve made a mistake, take immediate steps to correct it.

20. Smile when picking up the phone. The caller will hear it in your voice.

21. Spend some time alone.

Psalm 37

...

Psalm 25

...

Avoid the Ways of Unhappiness

Dwell on things that happened in the past.
Obsess yourself with all the things that might happen in the future.
Complain about problems instead of taking the necessary steps to resolve them.
Fear change and resist it.
Work hard, do your best and then condemn yourself for not achieving perfection.
Belittle yourself.
Hang out with other people who belittle you.
Try to control everything and then worry about the things you can’t control.
Lie to yourself and those around you.
Keep doing the same thing over and over again.
Be lazy and follow the path of least resistance.
Hold onto anger. Never forgive anyone.
Always be right. Never let anyone else be more right than you.
Compare yourself unfavorably to those who you feel are more successful.
Let small issues snowball into big problems.
Never learn anything new.
Never take responsibility for your own actions.
Blame everyone around you.
Don’t ask for directions and don’t ask questions.
Don’t let anyone help you.
Quit when the going gets tough.
Be suspicious. Trust no one.
Get four hours of sleep every night and convince yourself that it’s enough.
Never throw anything way. Even if you don’t use it, hold onto it.
Say “yes” to everyone. Fill all your time with commitments.
Try to be everyone’s friend.
Multitask, multitask, multitask! Do everything at once.
Never spend any time alone.
Don’t help others unless you have to. Do only the things that benefit you directly.
Hang out with people who complain about everything.
Focus on what you don’t want to happen.
Fear the things you don’t fully understand.
Always seek external validation before you consider yourself good enough.
Take everything and everyone in life seriously.
Spend your life working in a career field you aren’t passionate about.
Focus on the problems.
Think about all the things you don’t have.
Read or watch lots of depressing news from broadcast media.
Set lofty goals for yourself and never do anything to achieve them.
Never exercise.
Only eat junk food and fried food.
Never check-up on your health.
Setup your lifestyle so it revolves around money.
Spend more than you earn and rack up lots of financial debt.
Don’t say what you mean. Don’t mean what you say.
Frown.
Never tell anyone how you feel or what you’re thinking.
Make sure everything you do impresses someone else.
Always put your own needs on the back burner.
Get involved in other people problems and make them your own.
Make others feel bad about themselves.
Watch TV for several hours every day.
Gamble often.
Stay in the same place. Don’t travel.
Don’t play, just work.
Let your hobbies go.
Let your close relationships go.
Never finish what you start.
Take everything personally.
Do lots of drugs. Drink lots of alcohol.
Never say, “I’m sorry.” Never say, “I love you.”
Don’t work hard at anything.
Always wait until the last minute.
Believe that, no matter what, you are entitled to things.
Let others make decisions for you.
Remember the insults. Forget the compliments.
Let it all bottle up inside.
Rely on others for everything.
Fail to plan.
Don’t dream.
Don’t think about the future at all.
Always disregard other people’s opinions and suggestions.
Make promises you can’t keep.
Don’t decide on anything, ever.
Just keep going and going and going. And never ever stop.

...

Stop Drinking Soda

The Lord's Prayer

...

Psalm 23

...

Gary Chapman - Five Language of Love

Marriage counselor Gary Chapman writes in his book, “The Five Love Languages: How to Express Heartfelt Communication to Your Mate,” that people typically express love--and are predisposed to best receive expressions of love--through one of five means, which he calls the love languages. If you are attempting to express love in a manner that your spouse doesn’t understand, he may feel unloved and, eventually, neglected and resentful. According to Chapman, learning your spouse’s primary love language can help keep the person feeling emotionally fulfilled so that you can build a stronger marriage.

Words of Affirmation
To some people, hearing compliments and expressions of verbal appreciation may make them feel most loved. This may mean being complimented on their appearance, their cooking, the work that they do around the house or the things that they do to provide for their families. Chapman notes that when speaking words of encouragement, your tone of voice is often more important than the words you use. If your spouse’s primary love language is verbal affirmation, make it a point to say “I love you” and express your appreciation often. Insults and criticism can be especially damaging.

Quality Time
Others may feel most loved when their spouses make a point of spending quality time with them. Quality time, Dr. Chapman explains, means giving someone your undivided attention and engaging in activities in which you can interact, not merely watching TV together. This may mean spending 10 to 20 minutes together in the evening and talking without outside distractions, taking a walk together or going out to dinner. Failing to listen to your spouse when she is talking, or canceling dates, can leave her feeling unappreciated and unloved.

Gifts
People who primarily speak the love language of gifts appreciate the thoughtfulness and effort behind even small tokens of affection. Gifts don’t need to be extravagant or costly--to these people, gifts are visible symbols of love that make them feel cared for and appreciated. According to Chapman, forgetting a birthday or neglecting to put thought into a gift could be especially hurtful to them.

Acts of Service
Acts of service includes doing things around the house to help ease your spouse’s burden. To people in this group, simply keeping the house clean, taking out the garbage or helping with other household chores is an expression of love. If your spouse primarily speaks the language of acts of service, offering to help with additional household chores will make him feel especially loved. Chapman notes that breaking commitments, behaving in a manner your spouse may regard as lazy or inadvertently creating more work for him may cause your spouse feelings of resentment.

Physical Touch
Chapman notes that the love language of physical touch extends far beyond sex. People who primarily speak this love language may express love through hugs and small touches on the arm. Simply holding your spouse when she is upset, rubbing her shoulders at the end of a hard day or giving her a kiss before you leave the house will make her feel most loved and appreciated.

.....

Now is New

Now is here, and now is not like any other time that has ever been. For right now, it doesn't matter who is to blame or what has held you back.

This is when you can take positive action. This is when you can step away from the problem and into the solution.

You are now free of past assumptions and connected to limitless possibilities. You are newly arrived in this moment, ready to live with more richness and fulfillment than ever before.

If you could choose to experience some specific positive change in your life right now, what would it be? How would it look, what would it feel like and how would it sound?

If there were one small, easily accessible step that you could take right now to begin making that change happen, what would it be? And what would be a step you could take after that?
Imagine, more vividly than ever before, living true to your most treasured dreams and highest values. Now is new, now is here, and now is when you can.

...

Three Part Apology

A Good Apology Has Three Parts.

I Am Sorry.

It Was My Fault.

What Can I Do To Make It Right?

Most People Miss The Third Part.

...

Hindu Exercise

Hindu Push-Ups
The Hindu Push-Ups is an exercise that has been used by Indian wrestlers for centuries to build upper body strength and endurance. What makes this exercise so dynamic is that while building strength and stamina, it also increases the flexibility of the spine, hips and shoulders. When combined with deep breathing, Hindu Push-Ups also build lung power.

Start with your hands on the floor, shoulder-width apart
Your feet on the floor (no knees) and your legs also shoulder-width apart.
Starting position is buttocks in the air, head looking back to your heels.
Bend your elbows and lower your body in a circular arc, until your arms are straight. Your chest is up and your hips are almost touching the ground.
Look to the ceiling. Exhale.
Push back toward your heels once again. Straightening your arms and stretching your legs, as in #3.
Back to the same position as described in #4.
Do as many repetitions as you can.

Hindu Squats
Hindu Squats build strength and endurance throughout the thighs, calves, lower back and chest. Most importantly, Hindu Squats builds lung power.

Begin with your feet shoulder-width apart and your toes pointing stright ahead. Your hands pulled in tightly to your chest. Inhale.
Keep your back fairly straight and lower your buttocks until your thighs are parallel to the floor.
As you lower your buttocks your hands are behind your back. and they follow you toward the ground.
As you move to parallel-to-ground position, you should simultaneously raise your heels from the floor.
Now swing your arms upwards and push off your toes, raising your body to standing position.
As you raise your body,your hands come in front of your body. They continue to rise until the arms are level with your chest.
Once again you have reached the up-position, you pull your arms in toward your chest, as if rowing a boat. Make tight fist with your hands and pull. Your elbows should be close to your body as you pull.
Inhale as you pull your arms in, exhale as you lower yourself.
Do as many repetitions as you can.

...

Hanggang - Wency Cornejo

Ilang ulit mo bang, itinatanong sakin

Kung hanggang saan,hanggang saan, hanggang kailan,

Hanggang kailan mag tatagal,

Ang aking pag mamahal,

Hanggang may himig pa akong naririnig,

Dito sa aking daig-dig

Hanggang may musika akong tinataglay,

Ika'y iniibig

Giliw wag mo sanang isiping

Ikaw ay aking lilisanin,

Di ko magagawang

Lumayo sayong piling

At nais kong malaman mo

Kung gaano kita kamahal

Hanggang ang diwa ko'y

Tanging sayo laan

Mamahalin kailanman

Hanggang pag ibig ko'y

Hanggang walang hanggan

Tanging ikaw lamang

Hanggang may himig pa akong naririnig

Dito sa aking daig-dig

Hanggang may musika akong tinataglay

Ika'y iniibig

Giliw wag mo sanang isiping

Ikaw ay aking lilisanin

Di ko magagawang

Lumayo sayong piling

At nais kong malaman mo

Kung gaano kita kamahal

Hanggang may puso akong

Marunong mag mahal

Na ang sinisigaw ay lagi ng ikaw

Hanggang saan hanggang kailan

Hanggang kailan kita mahal

Hanggang ang buhay ko'y

Kunin ng may kapal

Giliw wag mo sanang isipin

Ikaw ay aking lilisanin

Di ko magagawang

Lumayo sayong piling

Hanggang may pag ibig

Laging isisigaw, tanging ikaw

Hanggang may pag ibig

Laging isisigaw, tanging ikaw

...

Sun Tzu - Art of War

I. LAYING PLANS

Sun Tzu said: The art of war is of vital importance to the State.

It is a matter of life and death, a road either to safety or to ruin. Hence it is a subject of inquiry which can on no account be neglected.

The art of war, then, is governed by five constant factors, to be taken into account in one's deliberations, when seeking to determine the conditions obtaining in the field.

These are:

(1) The Moral Law;

(2) Heaven;

(3) Earth;

(4) The Commander;

(5) Method and discipline.

The Moral Law causes the people to be in complete accord with their ruler, so that they will follow him regardless of their lives, undismayed by any danger.

Heaven signifies night and day, cold and heat, times and seasons.

Earth comprises distances, great and small; anger and security; open ground and narrow passes; the chances of life and death.

The Commander stands for the virtues of wisdom, sincerely, benevolence, courage and strictness.

By method and discipline are to be understood the marshaling of the army in its proper subdivisions, the graduations of rank among the officers, the maintenance of roads by which supplies may reach the army, and the control of military expenditure.

These five heads should be familiar to every general: he who knows them will be victorious; he who knows them not will fail.

Therefore, in your deliberations, when seeking to determine the military conditions, let them be made the basis of a comparison, in this wise:--

(1) Which of the two sovereigns is imbued with the Moral law?

(2) Which of the two generals has most ability?

(3) With whom lie the advantages derived from Heaven and Earth?

(4) On which side is discipline most rigorously enforced?

(5) Which army is stronger?

(6) On which side are officers and men more highly trained?

(7) In which army is there the greater constancy both in reward and punishment?

By means of these seven considerations I can forecast victory or defeat.

The general that hearkens to my counsel and acts upon it, will conquer: let such a one be retained in command! The general that hearkens not to my counsel nor acts upon it, will suffer defeat:--let such a one be dismissed!

While heading the profit of my counsel, avail yourself also of any helpful circumstances over and beyond the ordinary rules.

According as circumstances are favorable, one should modify one's plans.

All warfare is based on deception.

Hence, when able to attack, we must seem unable; when using our forces, we must seem inactive; when we are near, we must make the enemy believe we are far away; when far away, we must make him believe we are near.

Hold out baits to entice the enemy. Feign disorder, and crush him.

If he is secure at all points, be prepared for him. If he is in superior strength, evade him.

If your opponent is of choleric temper, seek to irritate him. Pretend to be weak, that he may grow arrogant.

If he is taking his ease, give him no rest. If his forces are united, separate them.

Attack him where he is unprepared, appear where you are not expected.

These military devices, leading to victory, must not be divulged beforehand.

Now the general who wins a battle makes many calculations in his temple ere the battle is fought. The general who loses a battle makes but few calculations beforehand. Thus do many calculations lead to victory, and few calculations to defeat: how much more no calculation at all! It is by attention to this point that I can foresee who is likely to win or lose.

II. WAGING WAR

Sun Tzu said: In the operations of war, where there are in the field a thousand swift chariots, as many heavy chariots, and a hundred thousand mail-clad soldiers, with provisions enough to carry them a thousand li, the expenditure at home and at the front, including entertainment of guests, small items such as glue and paint, and sums spent on chariots and armor, will reach the total of a thousand ounces of silver per day. Such is the cost of raising an army of 100,000 men.

When you engage in actual fighting, if victory is long in coming, then men's weapons will grow dull and their ardor will be damped. If you lay siege to a town, you will exhaust your strength.

Again, if the campaign is protracted, the resources of the State will not be equal to the strain.

Now, when your weapons are dulled, your ardor damped, your strength exhausted and your treasure spent, other chieftains will spring up to take advantage of your extremity. Then no man, however wise, will be able to avert the consequences that must ensue.

Thus, though we have heard of stupid haste in war, cleverness has never been seen associated with long delays.

There is no instance of a country having benefited from prolonged warfare.

It is only one who is thoroughly acquainted with the evils of war that can thoroughly understand the profitable way of carrying it on.

The skillful soldier does not raise a second levy, neither are his supply-wagons loaded more than twice.

Bring war material with you from home, but forage on the enemy. Thus the army will have food enough for its needs.

Poverty of the State exchequer causes an army to be maintained by contributions from a distance. Contributing to maintain an army at a distance causes the people to be impoverished.

On the other hand, the proximity of an army causes prices to go up; and high prices cause the people's substance to be drained away.

When their substance is drained away, the peasantry will be afflicted by heavy exactions.

With this loss of substance and exhaustion of strength, the homes of the people will be stripped bare, and three-tenths of their income will be dissipated; while government expenses for broken chariots, worn-out horses, breast-plates and helmets, bows and arrows, spears and shields, protective mantles, draught-oxen and heavy wagons,will amount to four-tenths of its total revenue.

Hence a wise general makes a point of foraging on the enemy. One cartload of the enemy's provisions is equivalent to twenty of one's own, and likewise a single picul of his provender is equivalent to twenty from one's own store.

Now in order to kill the enemy, our men must be roused to anger; that there may be advantage from defeating the enemy, they must have their rewards.

Therefore in chariot fighting, when ten or more chariots have been taken, those should be rewarded who took the first. Our own flags should be substituted for those of the enemy, and the chariots mingled and used in conjunction with ours. The captured soldiers should be kindly treated and kept.

This is called, using the conquered foe to augment one's own strength.

In war, then, let your great object be victory, not lengthy campaigns.

Thus it may be known that the leader of armies is the arbiter of the people's fate, the man on whom it depends whether the nation shall be in peace or in peril.

III. ATTACK BY STRATAGEM

Sun Tzu said: In the practical art of war, the best thing of all is to take the enemy's country whole and intact; to shatter and destroy it is not so good. So, too, it is better to recapture an army entire than to destroy it, to capture a regiment, a detachment or a company entire than to destroy them.

Hence to fight and conquer in all your battles is not supreme excellence; supreme excellence consists in breaking the enemy's resistance without fighting.

Thus the highest form of generalship is to balk the enemy's plans; the next best is to prevent the junction of the enemy's forces; the next in order is to attack the enemy's army in the field; and the worst policy of all is to besiege walled cities.

The rule is, not to besiege walled cities if it can possibly be avoided. The preparation of mantlets, movable shelters, and various implements of war, will take up three whole months; and the piling up of mounds over against the walls will take three months more.

The general, unable to control his irritation, will launch his men to the assault like swarming ants, with the result that one-third of his men are slain, while the town still remains untaken. Such are the disastrous effects of a siege.

Therefore the skillful leader subdues the enemy's troops without any fighting; he captures their cities without laying siege to them; he overthrows their kingdom without lengthy operations in the field.

With his forces intact he will dispute the mastery of the Empire, and thus, without losing a man, his triumph will be complete. This is the method of attacking by stratagem.

It is the rule in war, if our forces are ten to the enemy's one, to surround him; if five to one, to attack him; if twice as numerous, to divide our army into two.

If equally matched, we can offer battle; if slightly inferior in numbers, we can avoid the enemy; if quite unequal in every way, we can flee from him.

Hence, though an obstinate fight may be made by a small force, in the end it must be captured by the larger force.

Now the general is the bulwark of the State; if the bulwark is complete at all points; the State will be strong; if the bulwark is defective, the State will be weak.

There are three ways in which a ruler can bring misfortune upon his army:--

(1) By commanding the army to advance or to retreat, being ignorant of the fact that it cannot obey. This is called hobbling the army.

(2) By attempting to govern an army in the same way as he administers a kingdom, being ignorant of the conditions which obtain in an army. This causes restlessness in the soldier's minds.

(3) By employing the officers of his army without discrimination, through ignorance of the military principle of adaptation to circumstances. This shakes the confidence of the soldiers.

But when the army is restless and distrustful, trouble is sure to come from the other feudal princes. This is simply bringing anarchy into the army, and flinging victory away.

Thus we may know that there are five essentials for victory:

(1) He will win who knows when to fight and when not to fight.

(2) He will win who knows how to handle both superior and inferior forces.

(3) He will win whose army is animated by the same spirit throughout all its ranks.

(4) He will win who, prepared himself, waits to take the enemy unprepared.

(5) He will win who has military capacity and is not interfered with by the sovereign.

Hence the saying: If you know the enemy and know yourself, you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat. If you know neither the enemy nor yourself, you will succumb in every battle.

IV. TACTICAL DISPOSITIONS

Sun Tzu said: The good fighters of old first put themselves beyond the possibility of defeat, and then waited for an opportunity of defeating the enemy.

To secure ourselves against defeat lies in our own hands, but the opportunity of defeating the enemy is provided by the enemy himself.

Thus the good fighter is able to secure himself against defeat, but cannot make certain of defeating the enemy.

Hence the saying: One may know how to conquer without being able to do it.

Security against defeat implies defensive tactics; ability to defeat the enemy means taking the offensive.

Standing on the defensive indicates insufficient strength; attacking, a superabundance of strength.

The general who is skilled in defense hides in the most secret recesses of the earth; he who is skilled in attack flashes forth from the topmost heights of heaven. Thus on the one hand we have ability to protect ourselves; on the other, a victory that is complete.

To see victory only when it is within the ken of the common herd is not the acme of excellence.

Neither is it the acme of excellence if you fight and conquer and the whole Empire says, "Well done!"

To lift an autumn hair is no sign of great strength; to see the sun and moon is no sign of sharp sight; to hear the noise of thunder is no sign of a quick ear.

What the ancients called a clever fighter is one who not only wins, but excels in winning with ease.

Hence his victories bring him neither reputation for wisdom nor credit for courage.

He wins his battles by making no mistakes. Making no mistakes is what establishes the certainty of victory, for it means conquering an enemy that is already defeated.

Hence the skillful fighter puts himself into a position which makes defeat impossible, and does not miss the moment for defeating the enemy.

Thus it is that in war the victorious strategist only seeks battle after the victory has been won, whereas he who is destined to defeat first fights and afterwards looks for victory.

The consummate leader cultivates the moral law, and strictly adheres to method and discipline; thus it is in his power to control success.

In respect of military method, we have, firstly, Measurement; secondly, Estimation of quantity; thirdly, Calculation; fourthly, Balancing of chances; fifthly, Victory.

Measurement owes its existence to Earth; Estimation of quantity to Measurement; Calculation to Estimation of quantity; Balancing of chances to Calculation; and Victory to Balancing of chances.

A victorious army opposed to a routed one, is as a pound's weight placed in the scale against a single grain.

The onrush of a conquering force is like the bursting of pent-up waters into a chasm a thousand fathoms deep.

V. ENERGY

Sun Tzu said: The control of a large force is the same principle as the control of a few men: it is merely a question of dividing up their numbers.

Fighting with a large army under your command is nowise different from fighting with a small one: it is merely a question of instituting signs and signals.

To ensure that your whole host may withstand the brunt of the enemy's attack and remain unshaken-- this is effected by maneuvers direct and indirect.

That the impact of your army may be like a grindstone dashed against an egg--this is effected by the science of weak points and strong.

In all fighting, the direct method may be used for joining battle, but indirect methods will be needed in order to secure victory.

Indirect tactics, efficiently applied, are inexhaustible as Heaven and Earth, unending as the flow of rivers and streams; like the sun and moon, they end but to begin anew; like the four seasons, they pass away to return once more.

There are not more than five musical notes, yet the combinations of these five give rise to more melodies than can ever be heard.

There are not more than five primary colors (blue, yellow, red, white, and black), yet in combination they produce more hues than can ever been seen.

There are not more than five cardinal tastes (sour, acrid, salt, sweet, bitter), yet combinations of them yield more flavors than can ever be tasted.

In battle, there are not more than two methods of attack--the direct and the indirect; yet these two in combination give rise to an endless series of maneuvers.

The direct and the indirect lead on to each other in turn. It is like moving in a circle--you never come to an end. Who can exhaust the possibilities of their combination?

The onset of troops is like the rush of a torrent which will even roll stones along in its course.

The quality of decision is like the well-timed swoop of a falcon which enables it to strike and destroy its victim.

Therefore the good fighter will be terrible in his onset, and prompt in his decision.

Energy may be likened to the bending of a crossbow; decision, to the releasing of a trigger.

Amid the turmoil and tumult of battle, there may be seeming disorder and yet no real disorder at all; amid confusion and chaos, your array may be without head or tail, yet it will be proof against defeat.

Simulated disorder postulates perfect discipline, simulated fear postulates courage; simulated weakness postulates strength.

Hiding order beneath the cloak of disorder is simply a question of subdivision; concealing courage under a show of timidity presupposes a fund of latent energy; masking strength with weakness is to be effected by tactical dispositions.

Thus one who is skillful at keeping the enemy on the move maintains deceitful appearances, according to which the enemy will act. He sacrifices something, that the enemy may snatch at it.

By holding out baits, he keeps him on the march; then with a body of picked men he lies in wait for him.

The clever combatant looks to the effect of combined energy, and does not require too much from individuals. Hence his ability to pick out the right men and utilize combined energy.

When he utilizes combined energy, his fighting men become as it were like unto rolling logs or stones. For it is the nature of a log or stone to remain motionless on level ground, and to move when on a slope; if four-cornered, to come to a standstill, but if round-shaped, to go rolling down.

Thus the energy developed by good fighting men is as the momentum of a round stone rolled down a mountain thousands of feet in height. So much on the subject of energy.

VI. WEAK POINTS AND STRONG

Sun Tzu said: Whoever is first in the field and awaits the coming of the enemy, will be fresh for the fight; whoever is second in the field and has to hasten to battle will arrive exhausted.

Therefore the clever combatant imposes his will on the enemy, but does not allow the enemy's will to be imposed on him.

By holding out advantages to him, he can cause the enemy to approach of his own accord; or, by inflicting damage, he can make it impossible for the enemy to draw near.

If the enemy is taking his ease, he can harass him; if well supplied with food, he can starve him out; if quietly encamped, he can force him to move.

Appear at points which the enemy must hasten to defend; march swiftly to places where you are not expected.

An army may march great distances without distress, if it marches through country where the enemy is not.

You can be sure of succeeding in your attacks if you only attack places which are undefended.You can ensure the safety of your defense if you only hold positions that cannot be attacked.

Hence that general is skillful in attack whose opponent does not know what to defend; and he is skillful in defense whose opponent does not know what to attack.

O divine art of subtlety and secrecy! Through you we learn to be invisible, through you inaudible; and hence we can hold the enemy's fate in our hands.

You may advance and be absolutely irresistible, if you make for the enemy's weak points; you may retire and be safe from pursuit if your movements are more rapid than those of the enemy.

If we wish to fight, the enemy can be forced to an engagement even though he be sheltered behind a high rampart and a deep ditch. All we need do is attack some other place that he will be obliged to relieve.

If we do not wish to fight, we can prevent the enemy from engaging us even though the lines of our encampment be merely traced out on the ground. All we need do is to throw something odd and unaccountable in his way.

By discovering the enemy's dispositions and remaining invisible ourselves, we can keep our forces concentrated, while the enemy's must be divided.

We can form a single united body, while the enemy must split up into fractions. Hence there will be a whole pitted against separate parts of a whole, which means that we shall be many to the enemy's few.

And if we are able thus to attack an inferior force with a superior one, our opponents will be in dire straits.

The spot where we intend to fight must not be made known; for then the enemy will have to prepare against a possible attack at several different points; and his forces being thus distributed in many directions, the numbers we shall have to face at any given point will be proportionately few.

For should the enemy strengthen his van, he will weaken his rear; should he strengthen his rear, he will weaken his van; should he strengthen his left, he will weaken his right; should he strengthen his right, he will weaken his left. If he sends reinforcements everywhere, he will everywhere be weak.

Numerical weakness comes from having to prepare against possible attacks; numerical strength, from compelling our adversary to make these preparations against us.

Knowing the place and the time of the coming battle, we may concentrate from the greatest distances in order to fight.

But if neither time nor place be known, then the left wing will be impotent to succor the right, the right equally impotent to succor the left, the van unable to relieve the rear, or the rear to support the van. How much more so if the furthest portions of the army are anything under a hundred LI apart, and even the nearest are separated by several LI!

Though according to my estimate the soldiers of Yueh exceed our own in number, that shall advantage them nothing in the matter of victory. I say then that victory can be achieved.

Though the enemy be stronger in numbers, we may prevent him from fighting. Scheme so as to discover his plans and the likelihood of their success.

Rouse him, and learn the principle of his activity or inactivity. Force him to reveal himself, so as to find out his vulnerable spots.

Carefully compare the opposing army with your own, so that you may know where strength is superabundant and where it is deficient.

In making tactical dispositions, the highest pitch you can attain is to conceal them; conceal your dispositions, and you will be safe from the prying of the subtlest spies, from the machinations of the wisest brains.

How victory may be produced for them out of the enemy's own tactics--that is what the multitude cannot comprehend.

All men can see the tactics whereby I conquer, but what none can see is the strategy out of which victory is evolved.

Do not repeat the tactics which have gained you one victory, but let your methods be regulated by the infinite variety of circumstances.

Military tactics are like unto water; for water in its natural course runs away from high places and hastens downwards.

So in war, the way is to avoid what is strong and to strike at what is weak.

Water shapes its course according to the nature of the ground over which it flows; the soldier works out his victory in relation to the foe whom he is facing.

Therefore, just as water retains no constant shape, so in warfare there are no constant conditions.

He who can modify his tactics in relation to his opponent and thereby succeed in winning, may be called a heaven-born captain.

The five elements (water, fire, wood, metal, earth) are not always equally predominant; the four seasons make way for each other in turn. There are short days and long; the moon has its periods of waning and waxing.

VII. MANEUVERING

Sun Tzu said: In war, the general receives his commands from the sovereign.

Having collected an army and concentrated his forces, he must blend and harmonize the different elements thereof before pitching his camp.

After that, comes tactical maneuvering, than which there is nothing more difficult. The difficulty of tactical maneuvering consists in turning the devious into the direct, and misfortune into gain.

Thus, to take a long and circuitous route, after enticing the enemy out of the way, and though starting after him, to contrive to reach the goal before him, shows knowledge of the artifice of DEVIATION.

Maneuvering with an army is advantageous; with an undisciplined multitude, most dangerous.

If you set a fully equipped army in march in order to snatch an advantage, the chances are that you will be too late. On the other hand, to detach a flying column for the purpose involves the sacrifice of its baggage and stores.

Thus, if you order your men to roll up their buff-coats, and make forced marches without halting day or night, covering double the usual distance at a stretch, doing a hundred LI in order to wrest an advantage, the leaders of all your three divisions will fall into the hands of the enemy.

The stronger men will be in front, the jaded ones will fall behind, and on this plan only one-tenth of your army will reach its destination.

If you march fifty LI in order to outmaneuver the enemy, you will lose the leader of your first division, and only half your force will reach the goal.

If you march thirty LI with the same object, two-thirds of your army will arrive.

We may take it then that an army without its baggage-train is lost; without provisions it is lost; without bases of supply it is lost.

We cannot enter into alliances until we are acquainted with the designs of our neighbors.

We are not fit to lead an army on the march unless we are familiar with the face of the country—its mountains and forests, its pitfalls and precipices, its marshes and swamps.

We shall be unable to turn natural advantage to account unless we make use of local guides.

In war, practice dissimulation, and you will succeed.

Whether to concentrate or to divide your troops, must be decided by circumstances.

Let your rapidity be that of the wind, your compactness that of the forest.

In raiding and plundering be like fire, is immovability like a mountain.

Let your plans be dark and impenetrable as night, and when you move, fall like a thunderbolt.

When you plunder a countryside, let the spoil be divided amongst your men; when you capture new territory, cut it up into allotments for the benefit of the soldiery.

Ponder and deliberate before you make a move.

He will conquer who has learnt the artifice of deviation. Such is the art of maneuvering.

The Book of Army Management says: On the field of battle, the spoken word does not carry far enough: hence the institution of gongs and drums. Nor can ordinary objects be seen clearly enough: hence the institution of banners and flags.

Gongs and drums, banners and flags, are means whereby the ears and eyes of the host may be focused on one particular point.

The host thus forming a single united body, is it impossible either for the brave to advance alone, or for the cowardly to retreat alone. This is the art of handling large masses of men.

In night-fighting, then, make much use of signal-fires and drums, and in fighting by day, of flags and banners, as a means of influencing the ears and eyes of your army.

A whole army may be robbed of its spirit; a commander-in-chief may be robbed of his presence of mind.

Now a soldier's spirit is keenest in the morning; by noonday it has begun to flag; and in the evening, his mind is bent only on returning to camp.

A clever general, therefore, avoids an army when its spirit is keen, but attacks it when it is sluggish and inclined to return. This is the art of studying moods.

Disciplined and calm, to await the appearance of disorder and hubbub amongst the enemy:--this is the art of retaining self-possession.

To be near the goal while the enemy is still far from it, to wait at ease while the enemy is toiling and struggling, to be well-fed while the enemy is famished:--this is the art of husbanding one's strength.

To refrain from intercepting an enemy whose banners are in perfect order, to refrain from attacking an army drawn up in calm and confident array:--this is the art of studying circumstances.

It is a military axiom not to advance uphill against the enemy, nor to oppose him when he comes downhill.

Do not pursue an enemy who simulates flight; do not attack soldiers whose temper is keen.

Do not swallow bait offered by the enemy. Do not interfere with an army that is returning home.

When you surround an army, leave an outlet free. Do not press a desperate foe too hard.

Such is the art of warfare.

VIII. VARIATION IN TACTICS

Sun Tzu said: In war, the general receives his commands from the sovereign, collects his army and concentrates his forces

When in difficult country, do not encamp. In country where high roads intersect, join hands with your allies. Do not linger in dangerously isolated positions. In hemmed-in situations, you must resort to stratagem. In desperate position, you must fight.

There are roads which must not be followed, armies which must be not attacked, towns which must be besieged, positions which must not be contested, commands of the sovereign which must not be obeyed.

The general who thoroughly understands the advantages that accompany variation of tactics knows how to handle his troops.

The general who does not understand these, may be well acquainted with the configuration of the country, yet he will not be able to turn his knowledge to practical account.

So, the student of war who is unversed in the art of war of varying his plans, even though he be acquainted with the Five Advantages, will fail to make the best use of his men.

Hence in the wise leader's plans, considerations of advantage and of disadvantage will be blended together.

If our expectation of advantage be tempered in this way, we may succeed in accomplishing the essential part of our schemes.

If, on the other hand, in the midst of difficulties we are always ready to seize an advantage, we may extricate ourselves from misfortune.

Reduce the hostile chiefs by inflicting damage on them; and make trouble for them, and keep them constantly engaged; hold out specious allurements, and make them rush to any given point.

The art of war teaches us to rely not on the likelihood of the enemy's not coming, but on our own readiness to receive him; not on the chance of his not attacking, but rather on the fact that we have made our position unassailable.

There are five dangerous faults which may affect a general:

(1) Recklessness, which leads to destruction;

(2) cowardice, which leads to capture;

(3) a hasty temper, which can be provoked by insults;

(4) a delicacy of honor which is sensitive to shame;

(5) over-solicitude for his men, which exposes him to worry and trouble.

These are the five besetting sins of a general, ruinous to the conduct of war.

When an army is overthrown and its leader slain, the cause will surely be found among these five dangerous faults. Let them be a subject of meditation.

IX. THE ARMY ON THE MARCH

Sun Tzu said: We come now to the question of encamping the army, and observing signs of the enemy. Pass quickly over mountains, and keep in the neighborhood of valleys.

Camp in high places, facing the sun. Do not climb heights in order to fight. So much for mountain warfare.

After crossing a river, you should get far away from it.

When an invading force crosses a river in its onward march, do not advance to meet it in mid-stream. It will be best to let half the army get across, and then deliver your attack.

If you are anxious to fight, you should not go to meet the invader near a river which he has to cross.

Moor your craft higher up than the enemy, and facing the sun. Do not move up-stream to meet the enemy. So much for river warfare.

In crossing salt-marshes, your sole concern should be to get over them quickly, without any delay.

If forced to fight in a salt-marsh, you should have water and grass near you, and get your back to a clump of trees. So much for operations in salt-marches.

In dry, level country, take up an easily accessible position with rising ground to your right and on your rear, so that the danger may be in front, and safety lie behind. So much for campaigning in flat country.

These are the four useful branches of military knowledge which enabled the Yellow Emperor to vanquish four several sovereigns.

All armies prefer high ground to low and sunny places to dark.

If you are careful of your men, and camp on hard ground, the army will be free from disease of every kind, and this will spell victory.

When you come to a hill or a bank, occupy the sunny side, with the slope on your right rear. Thus you will at once act for the benefit of your soldiers and utilize the natural advantages of the ground.

When, in consequence of heavy rains up-country, a river which you wish to ford is swollen and flecked with foam, you must wait until it subsides.

Country in which there are precipitous cliffs with torrents running between, deep natural hollows, confined places, tangled thickets, quagmires and crevasses, should be left with all possible speed and not approached.

While we keep away from such places, we should get the enemy to approach them; while we face them, we should let the enemy have them on his rear.

If in the neighborhood of your camp there should be any hilly country, ponds surrounded by aquatic grass, hollow basins filled with reeds, or woods with thick undergrowth, they must be carefully routed out and searched; for these are places where men in ambush or insidious spies are likely to be lurking.

When the enemy is close at hand and remains quiet, he is relying on the natural strength of his position.

When he keeps aloof and tries to provoke a battle, he is anxious for the other side to advance.

If his place of encampment is easy of access, he is tendering a bait.

Movement amongst the trees of a forest shows that the enemy is advancing. The appearance of a number of screens in the midst of thick grass means that the enemy wants to make us suspicious.

The rising of birds in their flight is the sign of an ambuscade. Startled beasts indicate that a sudden attack is coming.

When there is dust rising in a high column, it is the sign of chariots advancing; when the dust is low, but spread over a wide area, it betokens the approach of infantry. When it branches out in different directions, it shows that parties have been sent to collect firewood. A few clouds of dust moving to and fro signify that the army is encamping.

Humble words and increased preparations are signs that the enemy is about to advance. Violent language and driving forward as if to the attack are signs that he will retreat.

When the light chariots come out first and take up a position on the wings, it is a sign that the enemy is forming for battle.

Peace proposals unaccompanied by a sworn covenant indicate a plot.

When there is much running about and the soldiers fall into rank, it means that the critical moment has come.

When some are seen advancing and some retreating, it is a lure.

When the soldiers stand leaning on their spears, they are faint from want of food.

If those who are sent to draw water begin by drinking themselves, the army is suffering from thirst.

If the enemy sees an advantage to be gained and makes no effort to secure it, the soldiers are exhausted.

If birds gather on any spot, it is unoccupied. Clamor by night betokens nervousness.

If there is disturbance in the camp, the general's authority is weak. If the banners and flags are shifted about, sedition is afoot. If the officers are angry, it means that the men are weary.

When an army feeds its horses with grain and kills its cattle for food, and when the men do not hang their cooking-pots over the camp-fires, showing that they will not return to their tents, you may know that they are determined to fight to the death.

The sight of men whispering together in small knots or speaking in subdued tones points to disaffection amongst the rank and file.

Too frequent rewards signify that the enemy is at the end of his resources; too many punishments betray a condition of dire distress.

To begin by bluster, but afterwards to take fright at the enemy's numbers, shows a supreme lack of intelligence.

When envoys are sent with compliments in their mouths, it is a sign that the enemy wishes for a truce.

If the enemy's troops march up angrily and remain facing ours for a long time without either joining battle or taking themselves off again, the situation is one that demands great vigilance and circumspection.

If our troops are no more in number than the enemy, that is amply sufficient; it only means that no direct attack can be made. What we can do is simply to concentrate all our available strength, keep a close watch on the enemy, and obtain reinforcements.

He who exercises no forethought but makes light of his opponents is sure to be captured by them.

If soldiers are punished before they have grown attached to you, they will not prove submissive; and, unless submissive, then will be practically useless. If, when the soldiers have become attached to you, punishments are not enforced, they will still be unless.

Therefore soldiers must be treated in the first instance with humanity, but kept under control by means of iron discipline. This is a certain road to victory.

If in training soldiers commands are habitually enforced, the army will be well-disciplined; if not, its discipline will be bad.

If a general shows confidence in his men but always insists on his orders being obeyed, the gain will be mutual.

X. TERRAIN

Sun Tzu said: We may distinguish six kinds of terrain, to wit:

(1) Accessible ground;

(2) entangling ground;

(3) temporizing ground;

(4) narrow passes;

(5) precipitous heights;

(6) positions at a great distance from the enemy.

Ground which can be freely traversed by both sides is called accessible.

With regard to ground of this nature, be before the enemy in occupying the raised and sunny spots, and carefully guard your line of supplies. Then you will be able to fight with advantage.

Ground which can be abandoned but is hard to re-occupy is called entangling.

From a position of this sort, if the enemy is unprepared, you may sally forth and defeat him. But if the enemy is prepared for your coming, and you fail to defeat him, then, return being impossible, disaster will ensue.

When the position is such that neither side will gain by making the first move, it is called temporizing ground.

In a position of this sort, even though the enemy should offer us an attractive bait, it will be advisable not to stir forth, but rather to retreat, thus enticing the enemy in his turn; then, when part of his army has come out, we may deliver our attack with advantage.

With regard to narrow passes, if you can occupy them first, let them be strongly garrisoned and await the advent of the enemy.

Should the army forestall you in occupying a pass, do not go after him if the pass is fully garrisoned, but only if it is weakly garrisoned.

With regard to precipitous heights, if you are beforehand with your adversary, you should occupy the raised and sunny spots, and there wait for him to come up.

If the enemy has occupied them before you, do not follow him, but retreat and try to entice him away.

If you are situated at a great distance from the enemy, and the strength of the two armies is equal, it is not easy to provoke a battle, and fighting will be to your disadvantage.

These six are the principles connected with Earth. The general who has attained a responsible post must be careful to study them.

Now an army is exposed to six several calamities, not arising from natural causes, but from faults for which the general is responsible. These are:

(1) Flight;

(2) insubordination;

(3) collapse;

(4) ruin;

(5) disorganization;

(6) rout.

Other conditions being equal, if one force is hurled against another ten times its size, the result will be the flight of the former.

When the common soldiers are too strong and their officers too weak, the result is insubordination. When the officers are too strong and the common soldiers too weak, the result is collapse.

When the higher officers are angry and insubordinate, and on meeting the enemy give battle on their own account from a feeling of resentment, before the commander-in-chief can tell whether or no he is in a position to fight, the result is ruin.

When the general is weak and without authority; when his orders are not clear and distinct; when there are no fixes duties assigned to officers and men, and the ranks are formed in a slovenly haphazard manner, the result is utter disorganization.

When a general, unable to estimate the enemy's strength, allows an inferior force to engage a larger one, or hurls a weak detachment against a powerful one, and neglects to place picked soldiers in the front rank, the result must be rout.

These are six ways of courting defeat, which must be carefully noted by the general who has attained a responsible post.

The natural formation of the country is the soldier's best ally; but a power of estimating the adversary, of controlling the forces of victory, and of shrewdly calculating difficulties, dangers and distances, constitutes the test of a great general.

He who knows these things, and in fighting puts his knowledge into practice, will win his battles. He who knows them not, nor practices them, will surely be defeated.

If fighting is sure to result in victory, then you must fight, even though the ruler forbid it; if fighting will not result in victory, then you must not fight even at the ruler's bidding.

The general who advances without coveting fame and retreats without fearing disgrace, whose only thought is to protect his country and do good service for his sovereign, is the jewel of the kingdom.

Regard your soldiers as your children, and they will follow you into the deepest valleys; look upon them as your own beloved sons, and they will stand by you even unto death.

If, however, you are indulgent, but unable to make your authority felt; kind-hearted, but unable to enforce your commands; and incapable, moreover, of quelling disorder: then your soldiers must be likened to spoilt children; they are useless for any practical purpose.

If we know that our own men are in a condition to attack, but are unaware that the enemy is not open to attack, we have gone only halfway towards victory.

If we know that the enemy is open to attack, but are unaware that our own men are not in a condition to attack, we have gone only halfway towards victory.

If we know that the enemy is open to attack, and also know that our men are in a condition to attack, but are unaware that the nature of the ground makes fighting impracticable, we have still gone only halfway towards victory.

Hence the experienced soldier, once in motion, is never bewildered; once he has broken camp, he is never at a loss.

Hence the saying: If you know the enemy and know yourself, your victory will not stand in doubt; if you know Heaven and know Earth, you may make your victory complete.

XI. THE NINE SITUATIONS

Sun Tzu said: The art of war recognizes nine varieties of ground:

(1) Dispersive ground;

(2) facile ground;

(3) contentious ground;

(4) open ground;

(5) ground of intersecting highways;

(6) serious ground;

(7) difficult ground;

(8) hemmed-in ground;

(9) desperate ground.

2. When a chieftain is fighting in his own territory, it is dispersive ground.

When he has penetrated into hostile territory, but to no great distance, it is facile ground.

Ground the possession of which imports great advantage to either side, is contentious ground.

Ground on which each side has liberty of movement is open ground.

Ground which forms the key to three contiguous states, so that he who occupies it first has most of the Empire at his command, is a ground of intersecting highways.

When an army has penetrated into the heart of a hostile country, leaving a number of fortified cities in its rear, it is serious ground.

Mountain forests, rugged steeps, marshes and fens—all country that is hard to traverse: this is difficult ground.

Ground which is reached through narrow gorges, and from which we can only retire by tortuous paths, so that a small number of the enemy would suffice to crush a large body of our men: this is hemmed in ground.

Ground on which we can only be saved from destruction by fighting without delay, is desperate ground.

On dispersive ground, therefore, fight not. On facile ground, halt not. On contentious ground, attack not.

On open ground, do not try to block the enemy's way. On the ground of intersecting highways, join hands with your allies.

On serious ground, gather in plunder. In difficult ground, keep steadily on the march.

On hemmed-in ground, resort to stratagem. On desperate ground, fight.

Those who were called skillful leaders of old knew how to drive a wedge between the enemy's front and rear; to prevent co-operation between his large and small divisions; to hinder the good troops from rescuing the bad, the officers from rallying their men.

When the enemy's men were united, they managed to keep them in disorder.

When it was to their advantage, they made a forward move; when otherwise, they stopped still.

If asked how to cope with a great host of the enemy in orderly array and on the point of marching to the attack, I should say: "Begin by seizing something which your opponent holds dear; then he will be amenable to your will."

Rapidity is the essence of war: take advantage of the enemy's unreadiness, make your way by unexpected routes, and attack unguarded spots.

The following are the principles to be observed by an invading force: The further you penetrate into a country, the greater will be the solidarity of your troops, and thus the defenders will not prevail against you.

Make forays in fertile country in order to supply your army with food.

Carefully study the well-being of your men, and do not overtax them. Concentrate your energy and hoard your strength. Keep your army continually on the move, and devise unfathomable plans.

Throw your soldiers into positions whence there is no escape, and they will prefer death to flight. If they will face death, there is nothing they may not achieve. Officers and men alike will put forth their uttermost strength.

Soldiers when in desperate straits lose the sense of fear. If there is no place of refuge, they will stand firm. If they are in hostile country, they will show a stubborn front. If there is no help for it, they will fight hard.

Thus, without waiting to be marshaled, the soldiers will be constantly on the qui vive; without waiting to be asked, they will do your will; without restrictions, they will be faithful; without giving orders, they can be trusted.

Prohibit the taking of omens, and do away with superstitious doubts. Then, until death itself comes, no calamity need be feared.

If our soldiers are not overburdened with money, it is not because they have a distaste for riches; if their lives are not unduly long, it is not because they are disinclined to longevity.

On the day they are ordered out to battle, your soldiers may weep, those sitting up bedewing their garments, and those lying down letting the tears run down their cheeks. But let them once be brought to bay, and they will display the courage of a Chu or a Kuei.

The skillful tactician may be likened to the shuai-jan. Now the shuai-jan is a snake that is found in the ChUng mountains. Strike at its head, and you will be attacked by its tail; strike at its tail, and you will be attacked by its head; strike at its middle, and you will be attacked by head and tail both.

Asked if an army can be made to imitate the shuai-jan, I should answer, Yes. For the men of Wu and the men of Yueh are enemies; yet if they are crossing a river in the same boat and are caught by a storm, they will come to each other's assistance just as the left hand helps the right.

Hence it is not enough to put one's trust in the tethering of horses, and the burying of chariot wheels in the ground

The principle on which to manage an army is to set up one standard of courage which all must reach.

How to make the best of both strong and weak—that is a question involving the proper use of ground.

Thus the skillful general conducts his army just as though he were leading a single man, willy-nilly, by the hand.

It is the business of a general to be quiet and thus ensure secrecy; upright and just, and thus maintain order.

He must be able to mystify his officers and men by false reports and appearances, and thus keep them in total ignorance.

By altering his arrangements and changing his plans, he keeps the enemy without definite knowledge. By shifting his camp and taking circuitous routes, he prevents the enemy from anticipating his purpose.

At the critical moment, the leader of an army acts like one who has climbed up a height and then kicks away the ladder behind him. He carries his men deep into hostile territory before he shows his hand.

He burns his boats and breaks his cooking-pots; like a shepherd driving a flock of sheep, he drives his men this way and that, and nothing knows whither he is going.

To muster his host and bring it into danger:--this may be termed the business of the general.

The different measures suited to the nine varieties of ground; the expediency of aggressive or defensive tactics; and the fundamental laws of human nature: these are things that must most certainly be studied.

When invading hostile territory, the general principle is, that penetrating deeply brings cohesion; penetrating but a short way means dispersion.

When you leave your own country behind, and take your army across neighborhood territory, you find yourself on critical ground. When there are means of communication on all four sides, the ground is one of intersecting highways.

When you penetrate deeply into a country, it is serious ground. When you penetrate but a little way, it is facile ground.

When you have the enemy's strongholds on your rear, and narrow passes in front, it is hemmed-in ground. When there is no place of refuge at all, it is desperate ground.

Therefore, on dispersive ground, I would inspire my men with unity of purpose. On facile ground, I would see that there is close connection between all parts of my army.

On contentious ground, I would hurry up my rear.

On open ground, I would keep a vigilant eye on my defenses. On ground of intersecting highways, I would consolidate my alliances.

On serious ground, I would try to ensure a continuous stream of supplies. On difficult ground, I would keep pushing on along the road.

On hemmed-in ground, I would block any way of retreat. On desperate ground, I would proclaim to my soldiers the hopelessness of saving their lives.

For it is the soldier's disposition to offer an obstinate resistance when surrounded, to fight hard when he cannot help himself, and to obey promptly when he has fallen into danger.

We cannot enter into alliance with neighboring princes until we are acquainted with their designs. We are not fit to lead an army on the march unless we are familiar with the face of the country--its mountains and forests, its pitfalls and precipices, its marshes and swamps. We shall be unable to turn natural advantages to account unless we make use of local guides.

To be ignored of any one of the following four or five principles does not befit a warlike prince.

When a warlike prince attacks a powerful state, his generalship shows itself in preventing the concentration of the enemy's forces. He overawes his opponents, and their allies are prevented from joining against him.

Hence he does not strive to ally himself with all and sundry, nor does he foster the power of other states. He carries out his own secret designs, keeping his antagonists in awe. Thus he is able to capture their cities and overthrow their kingdoms.

Bestow rewards without regard to rule, issue orders without regard to previous arrangements; and you will be able to handle a whole army as though you had to do with but a single man.

Confront your soldiers with the deed itself; never let them know your design. When the outlook is bright, bring it before their eyes; but tell them nothing when the situation is gloomy.

Place your army in deadly peril, and it will survive; plunge it into desperate straits, and it will come off in safety.

For it is precisely when a force has fallen into harm's way that is capable of striking a blow for victory.

Success in warfare is gained by carefully accommodating ourselves to the enemy's purpose.

By persistently hanging on the enemy's flank, we shall succeed in the long run in killing the commander-in-chief.

This is called ability to accomplish a thing by sheer cunning.

On the day that you take up your command, block the frontier passes, destroy the official tallies, and stop the passage of all emissaries.

Be stern in the council-chamber, so that you may control the situation.

If the enemy leaves a door open, you must rush in.

Forestall your opponent by seizing what he holds dear, and subtly contrive to time his arrival on the ground.

Walk in the path defined by rule, and accommodate yourself to the enemy until you can fight a decisive battle.

At first, then, exhibit the coyness of a maiden, until the enemy gives you an opening; afterwards emulate the rapidity of a running hare, and it will be too late for the enemy to oppose you.

XII. THE ATTACK BY FIRE

Sun Tzu said: There are five ways of attacking with fire. The first is to burn soldiers in their camp; the second is to burn stores; the third is to burn baggage trains; the fourth is to burn arsenals and magazines; the fifth is to hurl dropping fire amongst the enemy.

In order to carry out an attack, we must have means available. The material for raising fire should always be kept in readiness.

There is a proper season for making attacks with fire, and special days for starting a conflagration.

The proper season is when the weather is very dry; the special days are those when the moon is in the constellations of the Sieve, the Wall, the Wing or the Cross-bar; for these four are all days of rising wind.

In attacking with fire, one should be prepared to meet five possible developments:

(1) When fire breaks out inside to enemy's camp, respond at once with an attack from without.

(2) If there is an outbreak of fire, but the enemy's soldiers remain quiet, bide your time and do not attack.

(3) When the force of the flames has reached its height, follow it up with an attack, if that is practicable; if not, stay where you are.

(4) If it is possible to make an assault with fire from without, do not wait for it to break out within, but deliver your attack at a favorable moment.

(5) When you start a fire, be to windward of it. Do not attack from the leeward.

A wind that rises in the daytime lasts long, but a night breeze soon falls.

In every army, the five developments connected with fire must be known, the movements of the stars calculated, and a watch kept for the proper days.

Hence those who use fire as an aid to the attack show intelligence; those who use water as an aid to the attack gain an accession of strength.

By means of water, an enemy may be intercepted, but not robbed of all his belongings.

Unhappy is the fate of one who tries to win his battles and succeed in his attacks without cultivating the spirit of enterprise; for the result is waste of time and general stagnation.

Hence the saying: The enlightened ruler lays his plans well ahead; the good general cultivates his resources.

Move not unless you see an advantage; use not your troops unless there is something to be gained; fight not unless the position is critical.

No ruler should put troops into the field merely to gratify his own spleen; no general should fight a battle simply out of pique.

If it is to your advantage, make a forward move; if not, stay where you are.

Anger may in time change to gladness; vexation may be succeeded by content.

But a kingdom that has once been destroyed can never come again into being; nor can the dead ever be brought back to life.

Hence the enlightened ruler is heedful, and the good general full of caution. This is the way to keep a country at peace and an army intact.

XIII. THE USE OF SPIES

Sun Tzu said: Raising a host of a hundred thousand men and marching them great distances entails heavy loss on the people and a drain on the resources of the State. The daily expenditure will amount to a thousand ounces of silver. There will be commotion at home and abroad, and men will drop down exhausted on the highways. As many as seven hundred thousand families will be impeded in their labor.

Hostile armies may face each other for years, striving for the victory which is decided in a single day. This being so, to remain in ignorance of the enemy's condition simply because one grudges the outlay of a hundred ounces of silver in honors and emoluments, is the height of inhumanity.

One who acts thus is no leader of men, no present help to his sovereign, no master of victory.

Thus, what enables the wise sovereign and the good general to strike and conquer, and achieve things beyond the reach of ordinary men, is foreknowledge.

Now this foreknowledge cannot be elicited from spirits; it cannot be obtained inductively from experience, nor by any deductive calculation.

Knowledge of the enemy's dispositions can only be obtained from other men.

Hence the use of spies, of whom there are five classes:

(1) Local spies;

(2) inward spies;

(3) converted spies;

(4) doomed spies;

(5) surviving spies.

When these five kinds of spy are all at work, none can discover the secret system. This is called "divine manipulation of the threads." It is the sovereign's most precious faculty.

Having local spies means employing the services of the inhabitants of a district.

Having inward spies, making use of officials of the enemy.

Having converted spies, getting hold of the enemy's spies and using them for our own purposes.

Having doomed spies, doing certain things openly for purposes of deception, and allowing our spies to know of them and report them to the enemy.

Surviving spies, finally, are those who bring back news from the enemy's camp.

Hence it is that which none in the whole army are more intimate relations to be maintained than with spies. None should be more liberally rewarded. In no other business should greater secrecy be preserved.

Spies cannot be usefully employed without a certain intuitive sagacity.

They cannot be properly managed without benevolence and straightforwardness.

Without subtle ingenuity of mind, one cannot make certain of the truth of their reports.

Be subtle! be subtle! and use your spies for every kind of business.

If a secret piece of news is divulged by a spy before the time is ripe, he must be put to death together with the man to whom the secret was told.

Whether the object be to crush an army, to storm a city, or to assassinate an individual, it is always necessary to begin by finding out the names of the attendants, the aides-de-camp, and door-keepers and sentries of the general in command. Our spies must be commissioned to ascertain these.

The enemy's spies who have come to spy on us must be sought out, tempted with bribes, led away and comfortably housed. Thus they will become converted spies and available for our service.

It is through the information brought by the converted spy that we are able to acquire and employ local and inward spies.

It is owing to his information, again, that we can cause the doomed spy to carry false tidings to the enemy.

Lastly, it is by his information that the surviving spy can be used on appointed occasions.

The end and aim of spying in all its five varieties is knowledge of the enemy; and this knowledge can only be derived, in the first instance, from the converted spy. Hence it is essential that the converted spy be treated with the utmost liberality.

Of old, the rise of the Yin dynasty was due to I Chih who had served under the Hsia. Likewise, the rise of the Chou dynasty was due to Lu Ya who had served under the Yin.

Hence it is only the enlightened ruler and the wise general who will use the highest intelligence of the army for purposes of spying and thereby they achieve great results. Spies are a most important element in water, because on them depends an army's ability to move.

The LORD is my Shepherd; I shall not want.
He makes me lie down in green pastures.
He leads me beside still waters.
He restores my soul.
He leads me in paths of righteousness for His Name's sake.

Even though I walk through the valley of the shadow of death,
I will fear no evil, for You are with me;
Your rod and Your staff, they comfort me.

You prepare a table before me in the presence of my enemies;
You anoint my head with oil; my cup overflows.
Surely Your goodness and love shall follow me all the days of my life,
and I will dwell in the House of the LORD forever.

Psalm 23