When I first decided to present Yang's insights to training, the intention was simply to copy and imitate what others had previously recorded.

Although I have only remarked on three to date, I have realised that my remarks are being influenced from my own experience and understanding. They are the sum total of my understanding to date.

I first became aware of these classic tracts some 25 years ago at which time they meant very little.

Yang Cheng Fu's original instructions would appear to be reasonably simple in the English translation. This assumption is of course questioned by the many Chinese linguists' translations of the texts. From my own studies the translation from ideogram/hieroglyphics to Pinyin/Mandarin and then to English is open to wide speculation.

To highlight the problem I can take from Wang Zhongyueh's "The Taijiquan Treatise" the following phrase, together with various well known commentators' translations:

"Xu Ling Ding Jin"
Xu (empty, insubstantial).
Ling (guide, lead).
Ding (refers to the crown of the head).
Jin (energy).

Translations:

Benjamin Lo:
Effortlessly the 'chin' reaches the headtop.

Jou Tsun Hwa:
The spirit or 'Shen; reaches the top of the head.

Yang Jwing Ming:
An insubstantial energy leads the head upwards.

Huang Wen Shan:
The headtop should be emptied, alert and straight.

T. T. Liang:
A light and nimble energy should be preserved on the top of the head.

If we don't mystify the instructions they would appear to be practical guidance to adjust and correct one's posture. It is important to review Yang's ten points as inseparably interconnected, perhaps they should also be seen as aphoristic rather than nebulous and mystic.

In conclusion, there is no end to the learning process of Taijiquan and constant review of the classics will probably bring greater insights to their meanings.

An additional translation I came across for 'Xu', was: "vacuous and receptive."

Now that sounds like a good bit of advice!