<font face="Verdana, Arial" size="2">My understanding comes from, is based on this experience. Having also studied tung/dong and cheng man ching styles I can compare and say that from my perspective its quite different.</font>
You have an interesting perspective, and I enjoy reading your posts. I think, however, that we have very different learning styles. Both have advantages and disadvantages, but it makes discussion harder than otherwise and makes it easy to speak past each other.
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The end of the passage. But maybe it is only my impression. Do you support Wile's translation of that piece or have your own?</B></font><HR></BLOCKQUOTE>
Yuri, I do like his translation, but am not sure I truly understand the philosophical and cultural context of what is translated here as "essence," "application," and "sincerity." I am pretty sure I am missing something.
Louis has talked about some of the opposition between ti3
("essence"/"theory"?) and yong4
("application"?) before, but I am still not clear about what is really meant. For ti3
to have these meanings implies a thought process or a cultural tradition I cannot yet follow.
On the surface, it seemed to me that the passage in question was making an argument that Taijiquan had not only physical and martial significance, but also moral significance in a Confucian context.
When I think of the concept of xuling
, I think of a frame of mind that is supposed to find moral and metaphysical meaning in the external world without being "clouded" by lower forms of "qi
." The "pure consciousness" is supposed to "interpenetrate" with surrounding reality, accord more closely with its own true nature, and so reach a clarity of spirit ("shenming
") that allows a full understanding of reality's principles ("li
"). With such a frame of mind, you should then, apparently nourish your "vital spirit."
Yuri, how do you see it?