That is pain, which seems to be a very important issue for human beings. As for myself, I am certainly not immune to pain, but am not interested in it. Yes pain happens from time to time, but as it is passing, I am aware that it is not permanent. In this respect I am lucky because many people suffer all the time and never have a break from the experience. I would say that life is mostly a neutral experience with outbreaks of pleasure and pain from time to time.
The Zhouyi (i.e. Yijing) is demonstrably far older than the Dao De Jing, and it is an interesting consideration that the author(s) of the latter may well have been copying the organisation structure of the former, as a means to ensure political and social legitimacy for their text.
Original Chinese Language Author Zheng Wu Ji (鄭無極) (Translated by Adrian Chan-Wyles PhD) When learning Taijiquan (太極拳), it is common amongst practitioners to hear much
As a development of higher reason, Taijiquan is a distinct activity with a unique philosophy, which is indicative of an advanced rationality. This use of the human mind has developed a set of combat effective physical exercises that are designed to complement the anatomy and physiology of the human body. No movement exists within Taijiquan that has not evolved from the requirement of optimising the inner and outer physical structures of the body.
‘The body of Henning’s article may be considered a rehash of the old ‘Wudang’ vs. ‘Shaolin’ mythology, with the facts (where they can be established), presented in a logical, if not meandering fashion; dates, names of emperors and portions of lineages, etc. China’s ‘Self Strengthening’ movement is mentioned near the end, as the final impetus for the association of Zhang Sanfeng with the development of Taijiquan – but oddly enough, Henning (who has written in military journals), does not acknowledge that this movement developed in China as a response to the rampant Western Imperialist aggression typical of the time. Curiously Henning makes no reference to the pre-Song uses of the term ‘Taiji’ which are known to refer to the practice (and usage) of martial arts. It is ironic therefore, that Henning would refer to Chinese myths and legends as ‘ignorance’, when so much of his historical omissions and oversights could well attract a similar criticism.’