<font face="Verdana, Arial" size="2">I noted that he doesn’t mention jing (essence) speaking about the core of his system, namely shen, yi, qi. This is the difference and peculiarity of his style in my view. Hence probably there is no needle in cotton in his writings.</font>
Yuri, who are you referring to here? In other words, who is "he"?
<font face="Verdana, Arial" size="2">though jingshen usually is translated as "vital spirit", I see it more as a psychological state of person, ie uplifted jinshen to me means just sort of "good mood".</font>
This is sort of the impression I have as well, except that jingshen
seems to be really, really important to those who talk about it. To some it seems to be the object of the whole exercise. If someone has some references, I would be appreciative.
<font face="Verdana, Arial" size="2">"Empty mind", xuling is a big and not easy topic. I would suggest you to do your own translation of the first part of "An explanation of the essence and application of taiji" from the Yang 40. In Wile's translation it's on the page 70. From the beginning to the "Both of this are….(including)". </font>
I have looked at this passage, but I am not sure I see the immediate connection to "empty mind." Could you be more specific?
There is an interesting discussion of these concepts in the essay of Spiritual Experience: Shen in Neo-Confucian Discourse"
by Joseph A Adler. Louis brought this to my attention to this writing sometime ago; however, anyone reading it should be forewarned. The essay discusses hard-core philosophy and is not for the faint of heart.
By the way, if any fellow poster reads German, I would be curious to know whether you know anything about the author or context of the eBook Taijiquan - eine neue Interpretation
. It seems like an interesting summary of many Chinese philosophical concepts relevant to Taijiquan; however, since my fluency in German is limited, I am wondering if it is worth struggling through it.
<BLOCKQUOTE><font size="1" face="Verdana, Arial">quote:</font><HR><font face="Verdana, Arial" size="2"><B>For those translating, can you do what you are translating?
I am not a student of Wei Shuren and so cannot say that I understand what exactly he is talking about in the passage I quoted. I think part of the problem is that it can be hard to share if we have shared different experiences and have different frames of reference. Let me try to describe some exercises that might create some commonalities.
1. Have two people face each other in shoulder-width horse stances or in complementary bow stances, each with the right foot forward. Each person places the right hand on the left side of the opposite person's chest. Each person tries to push the other.
In the above exercise, you have to work with full and empty to succeed most effectively. You cannot be wholly full or wholly empty.
2. Stand at the end of Step up to Seven Stars. Try to emit short energy and punch effectively.
3. Stand in the final transition of Deflect Downward Parry and Punch with the right fist roughly half way between the right hip and its final position. Have someone hold a book or something solid right against your fist with no gap. Try to emit short energy and punch effectively.
4. Stand as in bow stances as described in exercise one. Have one person place his or her hand on the other person's chest. Have the other person not use his or her hands or arms at all. See if the person using the hand can push the other. See if the other can avoid being pushed out of his or her stance. Can the person who does not use any hands even push the person who is using hands?
If find the concepts of empty and full useful in all of the above. Particularly in the last exercise, I also find useful the full gamut of sticking-adhering-connecting-following. In fact, I find that if your opponent has some skill, it is impossible to succeed in this exercise without using some Taiji skill, particularly as the person who is not allowed to use hands.