I think it is fine to credit Zhang Sanfeng ("San Fung") as the founder of Taijiquan. Many people do. But many other people do not. Even among the people that do, I think most also recognize that many of the foundational classics of Taijiquan quote or reference frameworks outside of Daoism. To me this is not merely an influence that crept in later, it is a basic source of the art itself.I am in agreement with what you written here, in my previous post and now. What I was trying to express was, the Original Taijiquan when it was founded by Zhang San Fung or even earlier, is from Pure Daoist Concept. Like what we agreed above statement, TJQ is being explained through multiple perspective and influence nowadays. My idea of influence might be different which is why I asked for your definition. Mine definition is that these ''influence'' is only based on written expression which the writers of TJQ QuanPu (books) saw similarities of expression in other school. Egs given by you in the B.Davis and the Treatise.
From what I understand, TCM did not originate with Daoism, even though Daoism absorbed many of its tenets. You can reject Daoism and still practice TCM.On TCM. TCM is also an original Daoist practice, so linking it to TJQ is only right and natural.
The verses you quote are interesting philosophy and perhaps quite helpful; however, they are not exactly how I understand or use "abandoning self and following the others." It would take many words to describe, but I actually used this precise phrase recently in my teaching as concrete instruction in what to do in performing our basic Ward Off application.Since the post to date no one have taken the little experiment, so I will give some examples and will start with below;
In the phrase, I see that it actually encompasses the essence of Dao, which is Harmony. Below are the reference from DaoDeJing verses. (pls note that it is not the whole verse)'' abandoning self and following the others''
V.31 : Center of Dao is Harmony.
V.45 : Dao allows things to happen. She shapes event as they come.
V.50 : Dao gives himself up to whatever the moment brings. He doesn't think about his action (Mindless)
V.51 : Guiding without interfering.
V.56 : Be like the Dao. It gives itself up continually.
V.57 : Follow the Dao and stop trying to control.
V.66 : If you want to lead the people, you must learn how to follow them.
For me, the usefulness was precisely from using a moral injunction to give specific incite into the method of the application. The moral aspects of what you have quoted above are different and therefore would imply something different about how to perform the application.
Here again, I would practice differently according to whether I felt Taiji or the "Dao" was more important. For me Taiji and its relationship to yin and yang are pervasive aspects of how I practice. I cannot recall using the Dao like this.Taiji is born from wuji;it is the mother of yin and yang. If it moves, it divides; if it is at rest, it unites.
V.42 : Dao give birth to one, one to two, two to three, three to All things.
BDavis quote Zhou Dunyi which is Neo-Confucian a school which combines the Dao and confucian school, so its no surprises if she see the link.
For me, the other quotes you posted are also aimed at quite concrete aspects of my practice. Accepting your paraphrases as their meaning would require that I change what I do. I won't say that what I do is better than what any one else does, but is certainly quite different from how some people practice.
I have the same issuesSubmit now before timeout
One way I try to solve it is to press "Preview" often.Take care,
Audi
