all tai chi enthusiasts welcome
<font face="Verdana, Arial" size="2">Each step I take down this path to center co-ordinated, waist commanded, hip driven (as in drive shaft transmission of energy, not actual movement with the hip which I now realise is not anatomically possible) movement brings me closer to a state of relaxation while I move that has been quite startling to me.</font>
The mind makes the command, the energy is its flag, and the waist is its banner.
Taiji theory is akin to military operations, in which there needs to be command flags to convey orders. Practicing Taiji is the same kind of thing. The mind makes the command, the mind being what moves the energy. If the energy can be equivalent to a flag, then where the intent goes, the energy will arrive. Therefore the mind is like a commander and the energy is like a flag. The waist as the banner means the large flag at the center of the army. The small flags direct movement and the large flags direct stillness. In the boxing techniques, the waist turns like an axle and must not drop or snap the banner.
Constantly keep in mind that when one part moves, the whole body moves, and there should not be any part moving by itself. It is like the engine car of a train: all the other cars will move along with it. In Taiji, the moving of energy should be arranged in an orderly way. Yet it should also be lively, in the same way there is no car which is not moving when they are following the engine car. However, while the body moves, the mind wants stillness. Once the mind has any stillness, the whole body becomes still, and although it is stillness, it contains movement ready to start up again. When moving, coordination between the upper body and lower is the most important thing.
Louis Swaim wrote:Greetings Audi,
Regarding your comment and question: ‘One choice I find intriguing here is the choice of translating 心貴靜 as "the mind wants stillness." I am unfamiliar with this usage of 貴 (gui4) and would have guessed that the meaning was "cherishes." Either way what do you think the author meant here?’
Rickett translates as follows:
The eye values clarity of sight. The ear values sharpness of hearing. The mind values impartiality. If one takes the eyes of the world to see, there is nothing that will not be seen. If one takes the ears of the world to hear, there is nothing that will not be heard. If one takes the mind of the world to think, there is nothing that will not become known. If his ministers, rallying around him like the spokes of a wheel, come forward one by one, his clarity of vision will never be obstructed.
—W. Allyn Rickett, Guanzi: Political, Economic, and Philosophical Essays from Early China, Vol. II, pp. 233-234.
Could Wu Yuxiang have been influenced by having read the Guanzi? I wouldn’t be surprised, expecially if one considers that the Jiu Shou chapter opens with thoughts on the role of stillness or quiescence 靜 in the way of the ruler:
I found an online version of Wu Yuxiang's Taijiquan Jie. I think you'll recognize a lot of the language in this text:
“The T’ai Kung: ‘The eye values clarity, the ear values sharpness, the mind values wisdom. . .’”
—Ralph D. Sawyer, The Seven Military Classics of Ancient China, p. 44.
So I think there’s good support for translating guì 貴 as “values” in the Shiyongfa commentary.
My reading of the quote by Audi of Gui4 is '' mind is from stillness '' or '' mind belong to stillness/silent '' There might be some better word to illustrate '' is from/belong to '' but it is somewhere along this line of meaning.
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