Search Results for lifebreath

... of yangqi 養氣 (nourishing lifebreath). When asked what he is good at, Mencius says, “I have an insight into words. I am good at cultivating my ‘flood-like qi .’ . . . There is qi which, in the highest degree, is vast and unyielding. Nourish it with integrity and place no obstacle in its path...

... is possible, they variously emphasize the endowment of qi 氣 or cosmic life force and the ability to transcend the senses to roam with the suprasensible Dao. The Guanzi (core text of the Jixia 稷下 school of Daoism) stresses the full endowment of the cosmic lifebreath ( qi ) as the reason for the sage mind's...

... “metaphysization” of the statement “ yi or conception is of primary importance to writing,” first made by Fan Ye 范曄 (398–445) and later appropriated by late Tang poet Du Mu 杜牧 (803–853) as the cardinal principle of refined writing. In arguing for yi 's precedence over qi (lifebreath), Du Mu apparently intended...

... express yi ), 14 Yan Yanzhi 顏延之 (384–456), 78 Yan Yu 嚴羽 (?–ca. 1245), 7, 123, 130, 134–40, 147, 149–50, 225 Yang Xiong 揚雄 (53–18 BCE), 35 yangqi 養氣 (nourishing lifebreath), 5, 47, 59, 124, 127–28, 231 yangqi 陽氣 ( yang lifebreath), 207 yanshi 艷詩 (poetry of sensual beauty...

... literary creation and play its special role as link between the author's transcendent creative and compositional activity. If Mencius manages to integrate moral cultivation and cosmic energy into a “flood-like lifebreath,” Han Yu advocated nourishing that lifebreath by careful study of the sages so...

... and “refined essence” 精爽 on line 240). If Lu makes only brief references to the body in literary creation, Liu Xie devotes an entire chapter, titled “Nourishing Lifebreath” (Yangqi 養氣) to explore physical factors’ effect on literary creation. It opens: §40 In the past Wang Chong wrote a chapter...

... yin lifebreath ( yinqi 陰氣) of fleshly desires within man. A sage, Character Two continues, is one whose yin lifebreath of desires has been purged and whose yang lifebreath ( yangqi 陽氣) of moral rectitude fills the heaven. Character Three disputes the view of Character Two by saying...

... and changing, and the transcendental mind must move in tandem with its transformations. Thus Zhuangzi's “let the mind roam” in his “Normal Course for Rulers and Kings” 應帝王 chapter describes the transcendental mind united and moving along with the Dao: “Roam your mind in blandness, let your lifebreath blend...

.... Having so traced the origin of poetry, Xu proceeds to discuss what he calls “the flow of poetry” 詩之流: §154 Qing is indeed profound and one must use thinking to exhaust its mysteries. Qi [lifebreath] can be crude or weak, one must use strength to correct its imbalance. Words are hard to suit...

... theories of literary creation developed respectively by Lu Ji's “Fu Exposition on Literature” and by Liu Xie in his chapters “Nourishing Lifebreath” (Yangqi 養氣), “Sensuous Appearances of Things” (Wuse 物色), and “Spirit-Thinking” (Shensi 神思), all from his Literary Mind . Conceptualizing literary creation...