oragami_itto wrote:I think the Chinese is the best choice overall for complete understanding. When you translate you're relating the word to a different concept and that starts to get wonky fast.
charles wrote:oragami_itto wrote:I think the Chinese is the best choice overall for complete understanding. When you translate you're relating the word to a different concept and that starts to get wonky fast.
I think that direct experience is the best choice overall for complete understanding. What one then labels or names that experience is then largely irrelevant to those that have experienced it. "A rose by any other name would still smell as sweet."
In my opinion, a good teacher's job is to lead the student to that experience, not spend all day lecturing academically about the experience and a description thereof. As they say, "The map is not the terrain".
oragami_itto wrote:Exactly, feel this, this is Peng, feel this, this is ji, that thing you're feeling is chi.
charles wrote:oragami_itto wrote:Exactly, feel this, this is Peng, feel this, this is ji, that thing you're feeling is chi.
And when two different people do entirely different things and both say, "feel this, this is Peng...", realize that the same term, label or word is being assigned to two very different things. This is where discussion breaks down in the absence of common experience. This is especially true of the word "qi", which now means all manner of things to all manner of people, making the term of little practical value: anything that anyone feels is labeled as "qi". Teaching/communicating at its least effective.
oragami_itto wrote:I suppose that depends on the quality of the received transmission.
These things have definite meanings. You can call whatever you like whatever you like but that doesn't mean it's accurate.
oragami_itto wrote:
Of course it's also possible to build a consistent and effective system using completely different terms, you just lose the connection to the vast body of accumulated wisdom on the subject.
In all things, we each notice that at first we do not know what is superior or inferior, nor understand what is genuine or fake. But once we gather several similar examples before our eyes in order to compare which is superior or inferior, which is genuine or fake, differentiation will naturally be achieved by the way they contrast with each other.
Nowadays, practitioners of Taiji Boxing are numerous and publications are constantly on the increase. The common enthusiasm for it has led to all sorts of wrong paths and uncertainties. Therefore this book gathers together works by various experts who have made systematic studies [Part Two]. I also present distinctions between them by putting them into a comparative list so that you may understand at a glance where they have had slightly different ideas [Part One, Chapter One, Section
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