Annotation of Chinese Culture

Previous Chapter Next Chapter

Text Size:

Appearance:

Originally, the Hanshu. The Art and Literature Chronicle has a basic classification of Chinese culture, which is divided into six parts. These six parts constitute the predecessor of Chinese culture.

Part I: Six Arts. It refers to the six classics of "Poems", "Books", "Rites", "Music", "Yi" and "Spring and Autumn". The six arts have the big six arts and the small six arts. The six arts are six techniques: etiquette, music, archery, royalty, mathematics, and art. It is to concretely develop people's personality and various skills. The Great Six Arts are the Six Classics.

At all times, the scriptures are always at the top of the list. This is the spirit of China, and it is a very important thing in the spirit of Chinese culture.

Part II: The Hundred Schools of Thought. The princes are like the princes who accompany the emperor when he travels, and each performs his own duties. The sons include Confucianism, Taoism, Moism, Legalism, Celebrity, Yin and Yang, Peasants, Vertical and Horizontal Scholars, and novelists.

Part III: Poetry. Poetry and fu are not the same, they are two different genres. There is "Poetry and Rhythm" in the "Hanshu Art and Literature Chronicle". In ancient times, talents can be endowed by ascending to the heights, and we are not as good as the ancients.

Part IV: The Book of War. The Book of War is a very important part of the classification of ancient knowledge, and the number of techniques and square techniques discussed later are regarded as practical and rational.

Part 5: Numbers. For example, "Zhou Yi" as a divination. Also known as the number of techniques, it is an important part of the five techniques of ancient Taoism. Shushu uses the theory of the restraint of the five elements of yin and yang to speculate on the "good and evil" of nature, society, and personnel, which belongs to a major mainstream branch of the study of "Zhou Yi" ("Zhou Yi" is an overall study covering the universe, which is presented in front of people with a natural three-dimensional "image"). The classification of "Zhou Yi" into categories and strict division of "righteousness", "elephant number" and "number technique" to understand and study is actually caused by the later generations "each taking what he needs". Those who talk about "righteousness" are the only ones who are correct; Those who shout "magic number" are unique. Without giving in to each other, attacking each other, who knows that the earliest "Yi" is the so-called number of "science and art" - even the mountains and those who return to Tibet.

Part 6: Fang Technique. Intrafacial surgery and medical techniques are all square techniques. The so-called magic is a general term for the number of techniques and square techniques. Shushu is the study of "Heavenly Dao", including astronomy, calendar, five elements, divination, physiognomy, etc.; Fangji is the study of life, including medicine, housing, alchemy, etc.

Sinology, first of all, is the study of natural Sinology. Sinology is the Tao of one life, two or two of three, three and three of all things, Sinology is the way of one yin and one yang, Sinology is the root of heaven and earth, the root of heaven and earth is eternity, Sinology is all things negative yin and embraces yang and impulsively thinks that it is harmonious, Sinology is the life of life, it is easy to be born and it is endless, and Sinology is natural and objective, it is a great law, and it is an eternal truth. Today, when many people are entangled and disputed over the issues of returning to Confucianism, interpretation and Taoism, as well as Chinese studies and Marxism, it is of more sober and urgent practical significance to return to the original and most basic appearance to understand Chinese studies.

Chinese Studies, followed by Life Studies. Sinology is five out of ten and I am determined to learn thirty and stand forty without confusion fifty and know the destiny of heaven sixty and ear shun seventy and do what I want not to exceed the rules, Sinology is a long road, and I will go up and down and seek, Sinology is the annotation of oil Sinology

Salt, sauce, vinegar and tea are eating, drinking, sleeping, birth, old age, sickness and death, food, clothing, housing, and practice, becoming an adult, becoming a saint, and growing up successfully and maturely. In the era of "national speculation" and in today's rampant opportunism, the study of life and Chinese culture has the potential to make us more real and happy.

Chinese Studies, followed by Family Chinese Studies. Sinology is a benevolent country, a prosperous family, a prosperous family, a prosperous family, a prosperous source of wealth, a base for people's body and mind to take root, an inexhaustible power gas station in a high-pressure environment, a compass in a society full of temptations, and a lubricant for dealing with various interpersonal relationships in an era of drastic changes. Today, when we emphasize the emancipation of individuality and national innovation, we especially need to emphasize the concept of family sinology of family, family, country, human family, earth family, and universe family.

Chinese culture is still public welfare Chinese culture. Sinology is the public welfare mentioned in the "Book of Changes: Dictionaries": all things are good for the world. Sinology is the public welfare mentioned in the "Analects of Yongye": you want to establish people, you want to reach people. Sinology is the public welfare mentioned in "Lao Tzu": it can live forever because it is not self-generated. Sinology is the public welfare mentioned in "The Book of Rites: Confucius's Idle Residence": the sky is selfless, the earth is selfless, and the sun and the moon are selfless. Sinology is the public welfare mentioned in the "Diamond Sutra: The Seventeenth Self Division": I should extinguish one qiē sentient beings and one qiē sentient beings have been extinguished, but there is no one sentient beings who have actually extinguished. Sinology is the public welfare mentioned in "Mencius: King Hui of Liang": it is better to be happy alone than to be happy with everyone. Sinology is the public welfare mentioned in "The Complete Works of Zhang Zi: Recent Reflections": establishing a heart for heaven and earth, establishing a life for the people, continuing to learn for the saints, and opening peace for all generations. Sinology is the public welfare mentioned in "The Story of Yueyang Tower": the worries of the world first and the joy of the world after the world. Sinology is what Lu Xun's "Self-titled Portrait" talks about: I recommend Xuanyuan with my blood. Sinology is the public welfare that the Chinese people talk about: serving the people wholeheartedly. Sinology is to maximize the benefits of heaven and earth, the interests of parents, the interests of sentient beings, the interests of all beings, and the great rejuvenation of the Chinese nation. In today's market economy commodity society, in today's surging power and money, holding high the banner of public welfare Chinese culture is definitely not just a symbol.

Sinology is not only traditional culture, not only advanced culture, not only fashion culture; It's not just natural sinology, it's not just life sinology, it's not just family sinology, it's not just public welfare sinology; Sinology is a kind of living and continuing Zhongzheng civilization and harmonious culture that originated in the primitive primordial and inherited from the historical reality, is the core values and pursuit of the Chinese nation, is the high summary of the way of thinking, behavior, way of life and mode of production of tens of millions of Chinese years, is the milk of the Chinese mother, is the blood, spirit and soul of the Chinese children, and is the sky and earth of Chinese faith. Today, when the great rejuvenation of the Chinese nation is realized and the Chinese culture is flourishing, the common people have a long way to go.

The origin and development of acupuncture

In ancient times, people were accidentally hit by some sharp and hard objects, such as stones, thorns, etc., on a certain part of the surface of the body, and there would be Yiguoxue annotations

The phenomenon that unexpected pain is relieved. The ancients began to consciously prick certain parts of the body with some sharp stones or artificially puncture the body to make it bleed to relieve pain. It is mentioned many times in ancient books that the original tool for needle punching was a stone needle, called a stone. This kind of stone appeared in the Neolithic Age about 8,000 to 4,000 years ago, which is equivalent to the later period of the clan commune system, and people have mastered the technology of digging and grinding, and can make some more delicate stone tools suitable for piercing into the body to treat diseases, this stone tool is the oldest medical tool stone. People use "stones" to pierce a certain part of the body to treat diseases. At that time, the stone was also more commonly used for incision and drainage of purulent infection in surgery, so it was also called a needle stone.

Acupuncture is an important part of Chinese medicine and is the oldest component. As early as the Spring and Autumn Period, there were famous doctors who were good at acupuncture. In 581 B.C., when the doctor saw Jin Jinggong, he pointed out that he was terminally ill and that acupuncture and moxibustion drugs could not do anything, which was the earliest case recorded in the history books. Qin Yueren, an outstanding medical scientist from the 5th to the 4th century B.C., was well versed in various clinical disciplines, using acupuncture, fire, decoction, massage and other therapies to treat people.

The academic acupuncture and moxibustion of the Han Dynasty continued to develop on the basis of inheriting the experience of its predecessors. Acupuncture and moxibustion is marked by the book "The Yellow Emperor's Neijing", which was written more than 2,000 years ago, and has established a relatively complete theoretical system.

Annotation of Traditional Chinese Medicine: Traditional Chinese medicine (TCM) refers to traditional Chinese medicine, which is a discipline that studies human physiology, pathology, and the diagnosis and prevention of diseases. It carries the experience and theoretical knowledge of the ancient Chinese people in fighting against diseases, and is a medical theoretical system gradually formed and developed through long-term medical practice under the guidance of ancient simple materialism and spontaneous dialectical thinking. In terms of research methods, it takes the holistic view of similarity as the leading idea, the physiology and pathology of the viscera meridians as the basis, and the syndrome differentiation and treatment as the basis for diagnosis and treatment, and has the contents of simple system theory, control theory, fractal theory and information theory.

Traditional Chinese medicine generally refers to the traditional medicine created by the working people of the Han nationality in China, so it is also called Chinese medicine. Other traditional Chinese medicines, such as Tibetan medicine and Mongolian medicine, are also known as ethnic medicine.

Kampo medicine in Japan, Korean medicine in Korea, Korean medicine in Korea, and Eastern medicine in Vietnam were all developed based on traditional Chinese medicine.

【The Dialectical Relationship between Zhou Yi and Traditional Chinese Medicine】

In my eyes, Zhou Yi - connotation, cultivation. She is like a woman who is deeply influenced by ancient Chinese culture, which not only gives people a sense of weakness and pity, but also inevitably has a kind of free and bold feeling. The weakness lies in the fact that she is obscure, and people can't figure out his thoughts; is free and easy, because whenever she has someone divination, she will not spare her knowledge. I like her like this, a delicate woman, distressed, crazy, sometimes let myself fall into contemplation, unable to extricate myself, it is with her that I have a Chinese annotation on Zhou Yi and Chinese medicine

Deeper knowledge and understanding.

I like Chinese medicine and Zhou Yi, but I prefer to explore the relationship between them. I have researched the following four points:

1. "Zhou Yi" "Heaven and Man Correspondence" and Traditional Chinese Medicine "Four Qi Regulating Spirits"

"Heaven and man correspond" is the essence of the philosophical thought of "Zhou Yi", which is known as "the oldest philosophy of the universe". "Feng Hexagram Biography" contains this mystery: "Heaven and earth are full and empty, and the news of the times, and the situation is not for people?" Man and nature are a unified whole, the natural world is the external environment on which human life depends, human beings, as the products of the natural world and its components, will be governed and restricted by the laws of nature, so human beings can only coexist with the heavens, the earth, the sun and the moon by conforming to the changes in the natural world, and achieve the ultimate goal of living in the heavens and the earth. Traditional Chinese medicine health preservation has completely absorbed the philosophical idea of "Zhou Yi" and put forward its own health preservation view of "four qi regulating gods".

"Neijing" believes that spring and March are the seasons when all things are displayed, and we should "lie down at night and get up early, walk widely in the court, and be slowed down to make Zhisheng"; Summer and March are the seasons of all things, and we should "lie down at night and get up early, be tired of the day, and make the mind angry"; In autumn and March, its atmosphere is flat, and it should "lie down early and get up early, and the chicken will be prosperous, so that the mind is peaceful"; In winter and March, its qi is closed, and it should "lie down early and get up late, and wait for the sun", "go to the cold and be warm, and there is no leakage of skin", "so that the will is hidden." So far, we have seen that the author of the "Neijing" is based on the natural change law of "spring birth, summer length, autumn harvest, and winter storage", and put forward the specific measures of "four qi regulating gods", and the purpose of "four qi regulating gods" is to maintain the abundance of yang energy, and the human body is full of yang energy, then it is vigorous and energetic, and the purpose of health and longevity can be achieved. The four types of health preservationists in ancient times, such as real people, supreme people, saints, and sages, have practiced the promise of "the health of the wise man must follow the four seasons and adapt to the cold and summer", so they can "carry heaven and earth, grasp yin and yang" and "deal with the sum of heaven and earth" without danger. The reason why they do not move in the opposite direction is that they are well aware of the consequences of the strict zhòng of the reverse four times: "If the reverse spring qi is less, the yang will not be born, and the liver qi will change internally; If the summer weather is against the summer, the sun is not long, and the heart is empty; If the autumn air is reversed, the sun will not be collected, and the lungs will be full; The reverse winter qi is less yin and no hiding, and the kidney qi is alone. "The experience of history has revealed an eternal truth: "Yin and yang bend the time, the end of all things, the origin of death and life, the reverse is a disaster, and from it it is not a harsh disease." "

Both the I Ching and the Neijing emphasize compliance, so that heaven and man can correspond, not get sick, and live a long life.

2. "Zhou Yi" "Be prepared for danger in times of peace" and traditional Chinese medicine "prevent micro problems"

Be prepared for danger in peace". Therefore, there is a saying in "Zhou Yi" that "fear is always", and there is also a saying that "a gentleman thinks of trouble and precautions", and "The Biography of the Dictionaries" also takes "a gentleman who is safe and does not forget danger, survives without forgetting death, and governs without forgetting chaos" as a resounding motto solemnly put forward to warn the world.

Traditional Chinese medicine has inherited and developed the philosophical idea of "Zhou Yi", and put forward its own concept of "preventing danger and eliminating progress". In the "Neijing", "the saint has not cured the disease, and the disease has not been cured, and the disorder has not been cured." It embodies the philosophical idea of "treating the disease before it happens", and uses the metaphor of "thirsty through the well bucket and casting a cone" to illustrate the importance of curing the disease. What is a cure? Zhang Jingyue of the Ming Dynasty felt deeply: "Disaster begins with a small one, the cause of danger is easy, those who can predict this are said to be cured, and those who cannot predict this are said to be cured." Those who know their fate are only cautious. Zhang also pointed out: "Walking on frost and ice, the most important thing is to be cautious, this is the program of sincere medicine, and the cardinal of life." In Zhang Jingyue's words, he said that "being cautious of danger" is the key to "curing the disease". Everything in the world has its precursors, the so-called "mountain rain is about to come and the wind is full of buildings", health is of course no exception, can affect the health of the micro-signs in the cradle, this is to master the program of medicine, the law of regeneration.

Traditional acupuncture, moxibustion, massage, and medicine can all become a good strategy for "curing diseases before they occur". Dou Caiyun, a physician in the Song Dynasty: "When people are free of disease, they often moxibustion Guan Yuan, Qi Hai, Life Gate, and Zhongguan, although they have not achieved immortality, they can also ensure a hundred years of life." "Neijing" and "Qianjinfang" also record the acupuncture Guan Yuan, Zu Sanli, moxibustion ointment and acupoints have a strong effect. The Song Dynasty physician Zhang Du once said: "If you want to be safe, you won't do it for three miles." "Mountain] means that regular massage of Zusanli has the health function of relaxing muscles and invigorating blood and promoting metabolism. In addition, the role of traditional Chinese medicine should not be underestimated, and the drugs listed in the "Shennong Materia Medica" are all crowned with the words of "lightening the body and benefiting qi, not aging and prolonging life". Such a variety of preventive measures is really a great pride of TCM health preservation.

3. "Zhou Yi" "Don't use the hidden dragon" and traditional Chinese medicine "don't work in vain"

"Don't use the hidden dragon" is another important title of the philosophical thought of "Zhou Yi". The ninth day of "Qiangua" said: "Hidden dragon, don't use it." "The dragon refers to the dragon star. "Sayings" "Dragon, ascending to the sky at the spring equinox, and diving into the abyss at the autumn equinox", so "hidden dragon" refers to the dragon of the abyss, hidden and invisible. The proverb reminds people that in such a state, they should be still and wait for the opportune moment. "Gen Hexagram Biography" also says, "Gen, stop also." When it stops, it stops, when it does, and when it moves, it doesn't lose its time, and its way is bright. The meaning of the hexagram is static, which is in the same vein as "don't use the hidden dragon". The two proverbs are to show that we must wait for the right time in everything, be cautious, and not act recklessly and lose our minds; Otherwise, disaster will be inevitable.

Traditional Chinese medicine health care accepts the philosophical idea of "Zhou Yi" and puts forward the health preservation view of "not working in vain". "Neijing" said: "The ancients, those who know their ways, the law is in yin and yang, and in the number of techniques, the diet is modest, the daily life is constant, and the work is not vain, so it can form and the gods, and end their days, and spend a hundred years old in the annotation of Chinese culture."

but go. Here, "not working in vain" is regarded as one of the necessary conditions for "living all year long", which shows its important position in health preservation. So in order to achieve "not to work in vain", in daily life, who should start? First of all, it is necessary to achieve "spiritual inwardness". Traditional Chinese medicine pays attention to internal causes, the so-called "mental internal injury, the body will be defeated", "righteousness is stored in the body, and evil cannot be done." "The maintenance of true qi is an important sign of human health. Therefore, the "Neijing" advocates "tranquility and nothingness, true qi comes from it, the spirit is guarded, and illness and safety are never there." Zhuangzi, a representative of Taoism who is famous for his health preservation, also has the same witty saying in terms of "spiritual inner guard": "Ignore and ignore ignorance, hold the spirit and be quiet, and the form will be self-correct; It must be quiet and clear, without the form of labor, without shaking the essence, but can live forever; Eyes see nothing, ears hear nothing, heart knows nothing, and your god will keep the form, and the form is immortal. "

Second, pay attention to moderation during sexual intercourse. **It is the nature of human beings, sexual activities are human instincts, and normal sex life is conducive to the health of the human body, but sexual intercourse must be modest. If you indulge in lust and overwork, it will "deplete the kidneys", shake the fundamentals, and lead to yin and yang imbalance, premature aging and a multitude of diseases. "Qianjin Fang" said: "Indulge in wanton desires, and fate is the same as the morning dew." "Neijing" also admonishes people: "Drunk to enter the room, to exhaust its essence, to dissipate its truth, do not know how to be full, from time to time to control the gods, to be quick with their hearts, against the joy of life, so half a hundred and decline." Therefore, paying attention to the maintenance of kidney essence and kidney qi is one of the secrets of longevity.

Third, pay attention to eating in moderation. Diet is one of the important conditions for human beings to survive and stay healthy. "Need Hexagram" Ninety-Five: "Need to drink and eat, Zhenji." People need to take wine and food (the wine of the ancients was made by fermenting grains and fruits, and the degree was low), but they could not be "trapped in wine and food", so in order to achieve "wine and food chastity", they must "eat and drink". If the diet is not modest, overeating, and exceeds the body's metabolic capacity, it will damage the spleen and stomach and affect health. There is advice in the "Neijing": "Prepare your own diet, and your stomach hurts." "Internal injury to the spleen and stomach, all kinds of diseases are born."

Fourth, pay attention to the moderation of work and rest. "Neijing" opposes "overwork", it warns people that "labor is exhaustion", too much labor will be less energy, and mental exhaustion; If you work too hard, your yin and blood will be consumed, and your mind will be lost. Therefore, the danger caused by "overwork" to the human body should not be underestimated. As the "Neijing" said: "long-term vision hurts blood, long-term lying hurts qi, long-term sitting hurts the flesh, long-term standing hurts bones, and long-term walking hurts tendons", it can be seen that "overwork" is the great enemy of health. Hua Tuo believes: "The human body wants to work, but it should not be used to make it extreme, and if it is shaken, the valley qi will be eliminated, the blood will circulate, and the disease will not be born." His disciple Wu Pu got the true biography of his "Five Fowl Opera", "more than 90 years old". Therefore, moderate activities will make longevity a reality.

Fourth, "Zhou Yi" "reflexive cultivation of virtue" and traditional Chinese medicine "virtue is not dangerous"

The gentleman cultivates virtue with reflexivity", "the gentleman strives for self-improvement", "the gentleman shows his virtue", "the gentleman carries things with virtue" and so on. What is virtue? "Zhengyun" summed it up well: "Those who speak virtuously." It is also known as goodness, righteousness, and brightness and purity. "The cultivation of virtue is the guarantee of people's career success, and it is also the magic weapon to seek good fortune and avoid evil. "Yi Hexagram" and "Great Biography" reveal profoundly: "If you have a good heart, don't ask, Yuanji." "The house of goodness will have more than a celebration." Traditional Chinese medicine health preservation inherits the philosophical idea of "Zhou Yi" and puts forward its own concept of "virtue is not dangerous".

"Neijing" said: "The ancients were able to live a hundred years old and move without fail, and their virtues were not in danger." "Therefore" the virtuous will have a long life. Therefore, "Chunde Quandao" is a prerequisite for "let me get through a hundred springs". As the saying goes: "The heart is selfless and the world is wide". A person with high morals is humble, magnanimous, kind-hearted, and decent. Therefore, I can be at ease and not afraid, and my heart is wide and comfortable. Lu Aigong once asked Confucius for advice, how long is the wise man long? Benevolence is longevity? Confucius replied, "The wise and the benevolent can live long." Those who look at the world have a gentle temperament, a kind and good quality, a generous quantity, a generous appearance, and a simple word.

Twelve ways of Chinese culture

1. Confucius - the way of life. 2. Lao Tzu - the way of doing things. 3. Zhuangzi - the way to cultivate nature. 4. Mencius - the way of kings and ministers. 5. Xunzi - the way of learning. 6. Sun Tzu - the way of Tao Strategy. 7. Pipe - the way of coaching. 8, Han Feizi - the way of control. 9, Guiguzi - the way of conspiracy. 10. University - the way of self-cultivation. 11. I Ching - the way of heaven and earth. 12. Zen Buddhism - the way of death and life.

Sinology is very complex and penetrates almost every aspect of Chinese life. Whether it is criticism, praise, abandonment, or excavation, we must be careful not to hurt the innocent. This requires us to first classify Chinese studies, pick out the parts that do not need to be criticized and only need to be inherited and carried forward, and protect them well. Because this kind of Chinese culture is a distinctive and precious heritage of our nation that is different from other nations.

How to classify Chinese culture and pick out the excellent parts? Modern academia has a classification method that is very effective. It is to divide the national credits into two categories:

(1) Progressive Chinese Studies.

(2) Non-progressive Chinese studies.

"Progressiveness" here refers to the fact that the nature of certain studies or theories is directly related to the progress of the country and the nation. What is progress? Now we can't define "progress" in a broad sense as what "**" is, what "the pastoral life of the unity of nature and man". These are too empty, so let the sour literati play with them as tools of masturbation. "Progress" can only be defined in one way now, that is, the competitiveness of the world. If some theories or theories involve China's competitiveness in the world, they can or cannot make China stand above the nations of the world, and such theories or theories are progressive theories or theories. When it comes to Chinese culture, it is called progressive Chinese culture. Like Confucianism, Taoism, and Buddhism, these are all directly related to the progressive commentaries of the Chinese nation

The questions all belong to progressive Chinese studies. According to my meaning, it is mainly based on criticism, because since the development of Western studies, China's progressive Chinese studies have lost too much face to the Chinese people.

Of course, non-progressive Chinese studies refer to studies or theories that have nothing to do with a country's competitiveness. For example: art (including painting, literature, poetry, music), food, clothing, health, leisure, etc. This kind of national culture should be made to have a national character. It is necessary to protect it well, or inherit it or carry it forward.

Annotation of the national arts

Sort out all kinds of national martial arts boxing methods, so that you can have a simple understanding:

Xingyi Fist

Xingyi Boxing, also known as Xingyi Boxing, Xinyi ** Boxing, traditional Chinese martial arts, and Tai Chi Boxing, Baguazhang are equally famous, and they belong to the same internal boxing. (w-w-w.86zhongwen.c-o-m) play more straight and straight, and the Bagua of the horizontal walk, Tai Chi must be significantly different. Xingyi boxing's short fight is the most suitable for use in the battle array, no fancy moves, and the long strength is also the fastest. The two armies are fighting, and among the thousands of troops and horses, it is not easy to have a place to flicker and move, only to go straight forward, go and fight, and fight and go. Such as the Yellow River's broken embankment.

Xingyi boxing originated from Xinyi boxing, evolved in Taigu, Shanxi, and evolved and innovated from Li Luoneng. Xingyi boxing pays attention to skill, loose and tight, eclectic appearance, and unpredictable style of play. In the 12 forms of Xingyi, the focus is on the offensive skills of the animals taken, not seeking the image but seeking the real practice, and the connotation of metal, wood, water, fire and earth is emphasized in the five elements.

At the beginning of the Qing Dynasty, Xingyi boxing was widely spread in Shanxi, Henan, and Hebei, and famous players have emerged in the past 100 years. In 1914, Hao Enguang, a Xingyi boxer, traveled to Japan to teach students studying in Japan, and then introduced Xingyi boxing to foreign countries. After the founding of the People's Republic of China, Xingyiquan was listed as a national martial arts performance and competition project, and was carried out all over the country. In addition, in Southeast Asia, Japan, and the United States, there are also Xingyi Quan practices, and there are special groups and publications, making Chinese martial arts famous all over the world.

Xingyi boxing is based on the five elements of boxing (split, collapse, drilling, cannon, horizontal) and the twelve-shaped boxing (dragon, tiger, monkey, horse, chicken, harrier, swallow, snake, dragon, bird, eagle, bear) as the basic boxing method, and its pile method is based on the three-body pose. In some areas of Shanxi, there are "standing dantian" (standing dantian, shooting dantian, Shanxi Dai style Xinyi boxing), "** style" as the basic pile method. Other single practice routines include the Five Elements Chain, Miscellaneous Hammer, King Kong Eight Styles, Four Fists, Twelve Flood Hammers, Entering and Exiting the Hole, Five Elements Symbiosis, Five Elements Coherence, Dragon and Tiger Fighting, Bazi Gong, Upper, Middle and Lower Eight Hands. There are three-hand cannons, five-flower cannons, safety cannons, and nine sets of rings. The instrument exercises are mainly knives, guns, swords, and sticks, and are mostly named after Sanhe, **, Lianlian, Sancai, etc. Xingyi boxing, which is popular in various places, in addition to the difference in technical content, also has its own characteristics in style. For example, the Xingyi boxing in Hebei is stretched, steady and solid; The Xingyi boxing that circulates in Shanxi is compact and exquisite; The Xingyi boxing in Henan is brave and strong.

Xingyi Quan respects Yue Wumu as the ancestor, and its origin can be traced back to the early Qing Dynasty Shanxi Ji Jike. It is said that Ji Jike once learned the art of learning the mind in the Shaolin Temple in Henan, and was proficient in marksmanship. Later, he got Yue Wumu's boxing book, and then took Yue Fei's boxing book as a theory, turned the big gun technique into a boxing method, and fused the original mind to create this boxing. Ji Jike's disciples are divided into different factions such as Henan, Shanxi, and Hebei, and are divided into different name inheritances, including Xinyi ** Boxing, Xinyi Boxing, Xingyi Boxing, etc.

The Xingyi boxing that is popular in modern times was developed by Li Luoneng from Shanxi Dai's Xinyi Quan in Shenzhou, Hebei Province, and was named

Xingyi Guoshu annotation

Xingyi Fist

Boxing has the following characteristics: 1 simple and simple, most of its movements are straight, bending and stretching, the rhythm is distinct, unpretentious, and rich in natural beauty. 2. The action is tight and compact, "the hand is like a steel file, and the hand is like a hook rod", "the elbows are not separated from the ribs, and the hands are not centrifugal". When punching, twisting and wrapping drill over, closely matching with the body and footwork, and the upper and lower body is like twisting the rope, without slackening. 3 calm and steady, upright, steady steps, "step like a plow, down like roots", requires a wide chest and a solid abdomen, a heavy dantian, rigid but not stiff, soft but not soft, and the strength is stretched and heavy. 4 fast and complete, Xingyi boxing requires "**", that is, the heart and the will, the will and the qi, the qi and the force, the shoulder and the hip, the elbow and the knee, the hand and the foot. The action emphasizes the upper body, the hands and feet are together, and the first shot is coming, and one inch is the first. There is a boxing proverb that "rises like the wind, falls like an arrow, and is too slow to knock down". Xingyi Boxing pays attention to the "three sections" and "eight points". The three sections are: "The tip section rises, the middle section follows, and the root section urges". From the whole body, the head and upper limbs are the tip joints, the trunk is the middle joint, and the lower limbs are the root joints; The upper limbs are the tip joints of the hands, the elbows are the middle joints, and the shoulders are the root joints; The lower limbs are divided into three sections: hips, knees, and feet. To meet the requirements of the three sections, you can ensure that the whole body is complete and integrated, and the inside and outside are integrated. Eight is: three tops (on the top of the head, there is a male who soars to the sky; The top of the hand has the power of pushing the mountain; On the top of the tongue, there is a swallowing elephant countenance), three buckles (shoulder buckles, then the strength reaches the elbow; knee and hip buckles, the whole body is full of energy; Finger buckle of hands and feet, then the whole body is thick), three circles (chest to be round, back to be round, tiger mouth to be round), three Min (heart to be sensitive, eyes to be sensitive, hands to be sensitive), three hug (dantian hug, heart hug, two rib hug), three hanging (shoulder drooping, elbow drooping, air drooping), three curves (arms to bend, legs to bend, wrist to bend), three straight (neck to be straight, spine to be straight, knees to be straight). In this way, the posture of each part of the body can be stretched correctly. Xingyi Quan contains a wealth of technical theories and techniques, and tactical content, emphasizing the fighting consciousness of daring to win and moving forward bravely. The boxing proverb says: "When you encounter an enemy, you have a master, and you are not afraid of danger." In terms of tactical thinking, he advocated being quick and sudden, focusing on me, and striking first when fighting, "taking advantage of its unpreparedness to attack it, and attacking it by surprise", "deliberately not taking shape, and not winning with a belt". In terms of offensive and defensive technology, it advocates close and fast attack, seizing a favorable position, "the eyes are poisonous, the heart is treacherous, and the foot is drilled in the crotch of the door", "entering is flashing, flashing is entering, and there is no need to seek it far". Xingyi Quan advocates the head, shoulders, elbows, hands, hips, knees, and feet of the seven methods at the same time, which can be sent everywhere, "get started when you are far away, and add elbows when you are close; Kick with your feet when you are far away, and add your knees when you are close", and require the combination of virtual and real, knowing yourself and people, and walking with the camera, not being bound by the law, so that "the fist has no fist, the intention is unintentional, and the unintentional is the true meaning", which is considered to be the best kung fu. There are 6 principles in the technical theory of Xingyi Boxing, namely Gong (ingenious), Shun (natural), Yong (decisive), Rapid (fast, sudden), ruthless (unforgiving), and True (making it difficult for the enemy to escape), which is called "the wonder of the six directions". These six principles play a guiding role in cultivating offensive and defensive awareness and training technical techniques.

In the middle of the 17th century, on the basis of the family boxing method of Chen Wangting in Chenjiagou, Wenxian County, absorbed the strengths of all martial arts, integrated the ideas of easy learning and traditional Chinese medicine, and created a set of new boxing methods with yin and yang opening and closing, rigidity and softness, and both internal and external cultivation, named Taijiquan.

Taijiquan has been passed down from generation to generation in Chenjiagou, and has spread since the rise of Chen Chang in the 14th generation, and has gradually derived many schools such as Yang, Wu, Wu, Sun, and He.

Tai Chi is one of the most distinctive and representative philosophical ideas in ancient China, Tai Chi is based on the concept of Tai Chi Yin and Yang, with the mind to lead the whole body, through guò into the quiet relaxation, with the intention to guide the qi, with the qi to urge the form of the reverse review practice, in order to enter the wonderful hand a fortune and a Tai Chi, Tai Chi a transport into the realm of nothing, to achieve the purpose of self-cultivation, cultivation of sentiment, physical fitness, longevity and longevity.

The basic content of Tai Chi includes Tai Chi health theory, Tai Chi boxing routines, Tai Chi equipment routines, Tai Chi push hands and Tai Chi auxiliary training methods. Its boxing routines include a large frame one, two roads, a small frame one road, and two roads. The instrument routines include single knife, double knife, single sword, double sword, single sword, double sword, gun, big pole and Qinglong Yanyue knife.

Taijiquan's subtle and introverted, continuous, soft and rigid boxing style, rapid and slow, flowing clouds and water, so that the practitioner's mind, qi, shape, and spirit gradually tend to the supreme realm of harmony, and its requirements for martial arts cultivation also make the practitioner improve their own quality while enhancing their physique, and enhance the harmony and harmony between man and nature, man and society. At the same time, Tai Chi does not exclude the training of the body, paying attention to the combination of rigidity and softness, rather than just soft and rigid performances and aerobics. [2]

The basic content of Taijiquan includes Tai Chi Yin and Yang Health Theory, Tai Chi Boxing Routines, Tai Chi Equipment Routines, Tai Chi Push Hands and Tai Chi Auxiliary Training Methods. Its boxing routines include a large frame one, two roads, a small frame one road, and two roads. The instrument routines include single knife, double knife, single sword, double sword, single sword, double sword, gun, big pole and Qinglong Yan (yan sound) moon knife.

Taijiquan, a treasure of Chinese martial arts, has been widely admired by people all over the world. Since the 80s of the 20th century, governments at all levels and the general public have increasingly strengthened their awareness of the protection of this ancient cultural system, and governments at all levels have successively formulated protection measures, and 11 international Taijiquan exchange conferences have been held in various places with Taiji culture as the mainstay. Inheritors and non-governmental inheritance organizations have also increased their efforts to promote them in depth. In May 2006, Taijiquan was announced by the Chinese government as one of the first batch of national intangible cultural heritage.

In order to further inherit and promote the Taijiquan culture, Wudang Mountain Zhong Yunlong, Chen Shixing and other Taoists have successively opened Wudang martial arts traditional training classes, and since the beginning of the 21st century, attracting many overseas people to come to Wudang Mountain to learn Wudang martial arts and Taiji culture. It also started to build a new Tai Chi Pavilion to provide a complete and core place for people who come to Wudang Mountain to seek Tai Chi culture.

Taijiquan originated in Chenjiagou, Wenxian County, Henan Province, is a treasure of oriental culture, is the ancient wonder of the Chinese martial arts, in the late Ming and early Qing dynasties, by Chen Wangting dedicated to research and compilation. After that, Taijiquan first experienced more than 100 years of inheritance in the Chen family of Chenjiagou, and when Chen Changxing (Ziyunting, 1771~1853) and Chen Youben (1780~1858) of the 14th Chen family, the two of them returned to the appointment by Bo and created the Taijiquan big frame 1st and 2nd road and the Taijiquan small frame 1st and 2nd roads respectively. Chen Changxing summarized Taijiquan theoretically, and wrote "Ten Essentials of Taijiquan", "Taijiquan Martial Arts", "Taijiquan Battle" and so on. [2]

From the middle to late Qing Dynasty to the Republic of China, Taijiquan began to spread to the outside world. Chen Changxing's first disciple Yang Luchan (named Fukui, 1799~1872), a native of Yongnian, Hebei, returned to his hometown after Yang Luchan returned to his hometown to pass on boxing, and gradually evolved to create Yang-style Taijiquan; The fifteenth Chen Qingping (Yizuo Qingping, 1795~1868) passed on his fist to Zhaobao Town, Wenxian County and Zhaoyuan (1810~1890), Hebei Yongnian Wu Yuxiang (Mingheqing, 1825~1893), Wenxian Chen Xinzhuang Li Jingyan (also known as Li Pair, 1825~1898), Wen County Nanzhangqiang Village Li Zuozhi (Zijingxin, 1844~1914) and Wen County Beileng Village Wang Cixin (1815 ~ 1890), the latter five respectively created the Japanese style Taijiquan, Wu-style Taijiquan, Taijiquan Thunder Frame, Taijiquan Movement Frame, Taijiquan Sudden Spirit Frame; At the end of the Qing Dynasty, after the Manchu Quanyou (Zigongfu, 1834~1902) learned Yang-style Taijiquan from the Yang family, he passed on his son Wu Jianquan (from the Han surname, 1870~1942) to create Wu-style Taijiquan; Li Ruidong (Ming Shuxun, 1851~1917), a native of Wuqing, Hebei Province (today's Jinwuqing District), learned Yang-style Taijiquan under Wang Lanting (Mingyongtai, c. 1829~1893) and created Li-style Taijiquan.

In the early days of the Republic of China, Sun Lutang (Mingfuquan, 1860~1933), a native of Wanxian County, Hebei Province (now Shunping County), studied martial arts Taijiquan under Hao Weizhen (Minghe, 1849~1920), and created Sun-style Taijiquan; In the 50s of the 20th century, Chen Fake, the 17th generation of the Chen family in Chenjiagou (1887~1957), on the basis of the ancestral boxing routines, created the first and second roads of Chen-style Taijiquan.

More than 300 years later, Taijiquan has evolved from the unique secret of the Chen family to many schools of Taijiquan such as Chen, Yang, Wu, Wu, Sun, and He.

The birthplace of Taijiquan in Wen County has Chen-style Taijiquan, He-style Taijiquan, Taijiquan Thunder Frame, Taijiquan Teng Movement Frame, Taijiquan Sudden Spirit Frame, Yongnian County, Hebei Province has Yang-style Taijiquan and Wu-style Taijiquan, Wu-style Taijiquan and Sun-style Taijiquan are circulated in Beijing, and Li-style Taijiquan is spread in Wuqing District, Tianjin.

Tai Chi begins at Wuji and is divided into two instruments. It is divided into three talents by two instruments, and four images are shown from three talents, and gossip is evolved. According to the principle of yin and yang of the "Book of Changes", the meridians of traditional Chinese medicine, guidance, and spitting are comprehensively created to create a set of boxing techniques with yin and yang properties, in line with the structure of the human body, and the laws of nature, which the ancients called "Tai Chi".

Taijiquan is unique in terms of technique and distinctive characteristics. It requires static braking, overcoming rigidity with softness, avoiding reality and emptiness, leveraging strength, and advocating that one should start from the objective, live with others, and stagnate from oneself. "If he doesn't move, he will move first", "the last to strike, first to come", bring in the opponent, make him weightless and miss, or disperse and transfer the opponent's strength, take advantage of the weakness, and fight back with all his might. This principle of Taijiquan is embodied in the training of pushing hands and the essentials of taolu movements, which can not only train people's physical qualities such as reaction ability, strength and speed, but also have great significance in offensive and defensive combat training.

Taijiquan techniques all follow the principle of yin and yang, with "induction, transformation and combination" as the main technical process. In the technical hit, the strength of the listening force perceives the size and direction of the opponent's force, "follow the trend and change its path", and then use the force to dissolve, and then use the force to exert force.

The eight kinds of strength of Taijiquan: 掤 (used to resolve or force people together), 捋 (used to use force to gravitate backwards), squeeze (to the lower plate of the external force), press (to the upper plate of the external force, or to do the reverse joint holding method), Cai (to force the opponent to force, or to do the method), 挒 (to destroy the opponent's balance with the strength of the side of the force), elbow (to hit people with the tip of the elbow), leaning (to hit people with the front and back of the shoulder). Its characteristics: "to overcome the rigid with softness, to wait for the movement, to round the straight, to win the big with the small, to the weak to defeat the strong".

Taijiquan is a comprehensive system engineering, is a comprehensive discipline with the characteristics of Han traditional culture, it involves people and society, people and nature and the human body itself related to issues, including classical literature, physics, health care, medicine, martial arts, physiology, psychology, sports biomechanics, etc., reflecting the oriental literature's view of the universe, life, morality, life, competition.

adaptability

Tai Chi movements are soft, the speed is slow, the boxing style is not difficult to learn, and the high or low posture, the size of the exercise can be different according to the individual's physique, can adapt to different ages, the needs of the physique, not the old and weak. Whether it is theoretical research or hands-on practice, whether it is to improve skills and kung fu, or to maintain longevity, whether it is an individual who improves himself in life, he can participate in Tai Chi and obtain his own needs from it.

security

Tai Chi is loose and supple, round and smooth, and the movement characteristics of no force, which can not only eliminate the original clumsy stiffness of the practitioner, but also avoid the damage of muscles, joints, ligaments and other organs. It can not only change people's exertion habits and instincts, but also avoid the possibility of chest tightness and tension caused by improper exertion and improper breathing, and obstruction of qi and blood.

Yang's Taijiquan

Yang-style Taijiquan was created by Yang Luchan (named Fukui, 1799~1872), a native of Yongnian, Hebei Province.

Yang Luchan, one of the famous disciples of Chen Changxing, a famous Taijiquan master in Chenjiagou, is the seventh generation of Taijiquan. When Yang Luchan taught boxing in Beijing, because most of his disciples were princes and nobles, they lived a luxurious life, were frail and sickly, and could not bear hardships. Yang Luchan took into account the physical qualities and health care needs of these people, and changed some difficult movements in the old frame of Taijiquan, such as jumping, falling forks, shaking feet, etc., to no jumping, no falling, no speed, no shock, or shrinking movements, so that the posture is relatively simple, the movements are soft and easy to practice, which is not only suitable for people who wear long shirts and braids to practice, but also beneficial to fitness, and is later respected as "Yang-style Taijiquan". It should be noted here that Yang's Taijiquan is divided into a health care frame and a technique box, so you should pay attention to it when practicing.

Inheritance lineage: Chen Wangting - Chen Ruxin - Chen Dapeng - Chen Shanzhi - Chen Bingwang - Chen Changxing - Yang Luchan

Japanese-style Tai Chi

Japanese-style Taijiquan was created by Renhe Zhaoyuan (1810~1890) in Zhaobao Town, Wenxian County.

He Zhaoyuan, one of the famous disciples of Chen Qingping, a famous Taijiquan master in Zhaobao, is the eighth generation of Taijiquan. On the basis of the original boxing frame, he modified the technique, body method, footwork and posture in the frame, greatly increased the practical content of the technical attack, and made the frame more natural, completely in line with the physiological structure of the human body, and created a set of boxing frame, push hands, and loose hands as a whole, the three are mutually tested and confirmed, and the technique of fighting, self-cultivation, and self-cultivation are together, which not only maintains the original Taijiquan tradition of Zhaobao Town but also has a unique new Taijiquan method "Acting Frame", that is, Japanese-style Taijiquan. [5] [1]

Inheritance lineage: Chen Wangting - Chen Sole - Chen Zheng - Chen Jue - Chen Gongzhao - Chen Youben - Chen Qingping - He Zhaoyuan

There are four theoretical sources for the creation of Taijiquan by Chen Wangting, the 9th generation descendant of the Chen family:

1. Combine boxing with the easy-to-learn variations of the five elements of yin and yang

The human body is an organic whole that is constantly in motion, and Yi Xue believes that the movement of things in nature is all the opposition and unity of yin and yang. The movement of human life itself is a process in which the opposing sides of yin and yang achieve unity in the constant movement of contradictions. [5]

Yi Xue believes that all things or phenomena that belong to the aspects of warmth, rising, brightness, excitement, frivolity, and activity belong to the scope of yang; All things or phenomena that belong to the cold, descending, dark, inhibited, stationary, etc., belong to the category of yin. Taijiquan obeys the principle of yin and yang changes, in one move and one movement, yin contains yang, yang has yin, yin and yang change each other, and complement each other.

2. Combine boxing with the theories of guidance and breathing in traditional Chinese medicine, and apply qigong to boxing

Guidance in traditional Chinese medicine is a health preservation technique invented by ancient Chinese medical scientists. It is mainly through the physical movement of breathing, pitching, and flexion and extension of the hands and feet, so that the blood essence and qi of all parts of the human body can flow unhindered, thereby promoting the health of the body.

The application of guidance in Tai Chi is to combine the mind and the form, so that the heart physiology is normal, so as to guide the blood and qi to flow smoothly around the body. Ancient Chinese medical scientists believed that the heart is the dwelling place of the gods, the main body of the blood and veins, has an important regulating effect on the various organs of the human body, is the master of human life activities, and is the most important organ of the human body. In the theory of the five internal organs, the heart stores the pulse, the lungs store the qi, the spleen stores the camp, the liver stores the blood, and the kidney stores the essence; In the theory of the five gods, the heart hides the spirit, the lungs hide the soul, the spleen hides the mind, the liver hides the soul, and the kidney hides the will. The blood of the whole body of the human body depends on the propulsion of the heart to be transported to all parts of the body. Therefore, when Chen Wangting created Zào Taijiquan, he combined the boxing techniques such as the 100 Shan Bashi Changquan taught by the ancestor Chen Bu with the guidance of traditional Chinese medicine, so that the movement of the body is in line with and can promote blood circulation under the condition of relaxation of the whole body. Practicing Tai Chi can make the heart qi vigorous, the heart and blood are full, the pulse is smooth, the function of the main blood vessel of the heart is normal, and the blood is normal in the vasculature, which plays the role of practicing boxing and maintaining health. Otherwise, it will make the exerciser's qi and blood insufficient, cause the power to promote blood circulation to weaken, block the veins, produce lesions, and be detrimental to the health of the exerciser.

Tuna is also a kind of health preservation technique invented by ancient Chinese medical scientists. Spit, that is, exhaling from the mouth, means exhaling; Na, i.e. income, means inhalation, through the nostrils. Breathing is the art of breathing, through the mouth to exhale turbidity, nose inhalation, spitting out the old and absorbing the new, taking food and nourishing the body, so that the form and spirit are close to each other, and the inside and the outside are beneficial.

The lungs are responsible for breathing, and respiratory function is one of the important physiological functions of the human body. The human body needs to be constantly metabolized throughout its life. In the process of metabolism, a large amount of fresh air (i.e., oxygen) is consumed, and a large amount of turbid gas (i.e., carbon dioxide) is produced. Inhaling oxygen and excreting carbon dioxide depend on the lungs' breathing and exhalation functions.

First of all, to ensure that the physical movement does not hinder the body's lung breathing movement, so as to ensure that the lung function is normal and the metabolism is carried out naturally. Secondly, the physical movement of guò boxing moves is used to promote the formation of internal qi in the human body. The so-called Zongqi, also known as the atmosphere, is the acquired qi relative to the innate vitality, and it is the foundation of human life. The function of Zongqi is to promote the breathing of the lungs and the movement of blood in the heart and blood in the vasculature. Zongqi is mainly composed of the combination of the pure qi of nature inhaled by the lungs and the subtle qi of the water valley generated by the spleen and stomach, which is concentrated in the chest, called the sea of Shangqi, which is the origin of the popularity of the movement of qi throughout the body. Thirdly, with the coordination of the heart and lungs, the blood veins of the Zong Qi in the sea of Shangqi are sent to the various visceral tissues and organs of the body, reaching the upper and outer parts of the body, the skin and internal organs, and exerting its role of moisturizing and nourishing.

Tai Chi combines the physical movement of boxing with the theories of guidance and breathing in traditional Chinese medicine, so that the physical movement is more beneficial to the body and the performance of the technical function.

3. Combine boxing with the meridian theory in traditional Chinese medicine

The theory of meridians in ancient Chinese medicine mainly discusses the physiological functions and pathological changes of the meridian system of the human body, as well as the theory of the interrelationship between meridians and viscera, which is an important part of the ancient Chinese medical theory system.

Meridians are the channels that run the qi and blood of the whole body, connect the lungs and limbs, communicate the inside and outside, up and down, inside and outside, and regulate the functional activities of various parts of the body. Among them, the meridians are the longitudinal trunks of the human body's meridian system; Network, which means network, is the large and small branches of the human body's veins, criss-crossed, and the whole body of the network is everywhere. The meridian system of the human body mainly includes several parts, such as the 12 meridians, the eight meridians, the 12 meridians, the meridians, the sun meridians, the floating meridians, the 12 meridians, and the 12 skins.

The meridian system connects the five internal organs, the limbs, the five senses, the nine orifices, the skin, the flesh, the tendons and veins and other tissues and organs of the human body into a unified organic whole, so as to ensure the normal progress of human life activities.

Chen Wang Tingchuang zào Taijiquan combines boxing with meridian theory, which mainly depends on the four major functions of the human body's meridian system.

First, it combines boxing with the liaison role of the meridian system. The human body is a whole composed of five internal organs, hundreds of limbs, five senses and nine orifices, skin, flesh, muscles and bones. It maintains the coordination and unity of the body, mainly through the guò meridian system. The 12 canons and the 12 canons are criss-crossed, entering and exiting the table, leading up and down, and following between the viscera and the official organs; The eight veins of the Qi Jing are connected and regulate the canon; The 12 meridian tendons and the 12 skins are connected with the tendons, veins, skin and flesh. Chen Wangting applied the liaison role in the theory of human meridians to Taijiquan, and formed one of the theories of Taijiquan techniques, "One is still and nothing is quiet, and every movement is followed by a hundred remains".

The second is to combine boxing with the transportation of the meridian system. All tissues and organs of the human body need the nourishment of qi and blood to maintain normal physiological activities. The reason why qi and blood are unimpeded, access to the whole body, nourish the viscera and tissues, resist external evils, and protect the body must rely on the transmission of the meridian system. Chen Wangting applied the transportation function of the meridian system to Taijiquan, which runs blood and qi through the guò meridians and nourishes yin and yang, so as to nourish the qi of the dantian rigidity and softness, which overflows outside the body and helps the performance of technical attacks; Wet the muscles and bones, make yourself strong, solid muscles and bones, and sufficient internal qi, so as to withstand and resolve external blows; Sharpen the joints, so that all parts of the exerciser's body move lightly, with their own immobility to dissolve the movement of the other, and then take advantage of the situation to attack, defeat the enemy.

Third, combine boxing with the induction and conduction of the meridian system. The so-called inductive conduction is the feeling of the meridian system for external stimuli, which has the effect of transmitting and channeling, that is, the tactile system of the human body. Chen Wangting applied the induction and conduction of the meridian system to Tai Chi to ensure that it was completed with static braking and preemptive success. Just like the cloud of "Fist Theory": "If he does not move, he will not move; He moved slightly, and he moved first. ”

Fourth, combine boxing with the regulating role of the meridian system. The meridian system of the human body not only has the role of communication, transportation and induction, but also can maintain the balance and coordination of the functional activities of various parts of the human body. Chen Wangting applied the regulating effect of the meridian system to Taijiquan, relying on the balance and coordination of the meridians to flexibly adjust all parts of the body, changing the virtual reality, luring the enemy with the false, leading the real to fall short, avoiding the reality and attacking the void, so as to defeat the enemy.

The combination of boxing and meridian theory makes Taijiquan unique to create the winding spiral movement mode that conforms to the changes of the meridians.

4. Integrate the strengths of hundreds of boxing techniques, which is unique

During the Jiajing period of the Ming Dynasty, there was a military general in China who was overseas, surnamed Qi Jiguang (1528-1587), the character Yuanjing, the name Nantang, and the late name Meng Zhu, who was a native of Penglai, Shandong Province. Qi Jiguang trained the new army, and passed on the "Thirty-two Powerful Boxing Classics" compiled by the strength of hundreds of boxing techniques, and the boxing skills are endlessly varied and mysterious.

When Chen Wangting created Zào Taijiquan, he drew subtlety from Qi Jiguang's "Thirty-two Potentials of Boxing" and adopted the twenty-nine potentials, namely lazy tying clothes, golden rooster independence, horse picking boxing, seven-star boxing, bird and earth dragon, hanging foot void, tiger potential, beast head potential, sky kicking, Chaoyang hand, finger crotch potential, cross tiger potential, head cannon, etc. [5]

Because Taijiquan not only embraces the strengths of all martial arts, but also has its own unique magic, it will win every battle, and the boxing theory is inclusive of thousands of families, unique, and constantly carried forward.

Source Doctrine

After the Chen family's ancestor Chen Bu and his family settled in Changyang Village on Qingfeng Ridge, they worked hard and started a family. In order to protect Sangzi from local bandits, Chen Bu, who was proficient in boxing, set up a martial arts club in the village to teach his children and grandchildren to practice boxing and martial arts.

Chen Bu and his descendants have six generations, including the 2nd generation Chen Gang, the 3rd generation Chen Lin, the 4th generation Chen Jingyuan, the 5th generation Chen Tang, the 6th generation Chen Zongli and others. By the time of the 7th generation of Chen Siqi, Chen Sikong, and Chen Sihuai, the three brothers began to split up and start a business. Chen Siqi was passed on to the 8th generation of Chen Shoushen, and then passed on to the 9th generation of Chen I Reading, Chen I Speaking, Chen I Reading, Chen I Recitation, and Chen I Mo Brothers, and then Chen I Lecture was passed on to the 10th generation of Chen Ruxin. The other branch of the Chen family was passed down from the 7th generation Chen Sihuai to the 9th generation Chen Fumin, and from Chen Fumin to the 9th generation Chen Zuoqian and Chen Zuoting.

Chen Wangting (about 1509), also known as Chen Zuoting, was born in the late Ming Dynasty and Wu Zhensheng in the early Qing Dynasty. In addition to farming, according to his ancestral one hundred single eight style long boxing, absorbing the essence of all families, combining the principles of yin and yang and the five elements, and referring to the traditional Chinese medicine about the meridian theory and guidance, the art of spitting, invented and created a set of new boxing techniques with the combination of yin and yang, rigidity and softness, including Taijiquan five ways, cannon hammer one way, knife, gun, stick, sword, mace, double sticky gun and double push hand and other equipment routines.

1. "Zhou Yi" "Heaven and Man Correspondence" and Traditional Chinese Medicine "Four Qi Regulating Spirits"

Both the I Ching and the Neijing emphasize compliance, so that heaven and man can correspond, not get sick, and live a long life.

2. "Zhou Yi" "Be prepared for danger in times of peace" and traditional Chinese medicine "prevent micro problems"

"Be prepared for danger in times of peace" is an important part of the philosophical thought of "Zhou Yi". "Under the Resignation" said: "Good is not accumulated, not enough to become famous; Evil does not accumulate, and it is not enough to destroy oneself. The villain thinks that the small good is useless, and the Buddha is also, so the evil accumulates and cannot be hidden, and the sin is big and incomprehensible. The first six words of "Kun Hexagram": "Walking on frost, ice to the end." The intent of the above two verses reminds people that the development of things will always change from quantitative to qualitative, and to prevent things from changing to bad aspects, it is necessary to "see the subtle things" and "be prepared for danger in times of peace." Therefore, there is a saying in "Zhou Yi" that "fear is always", and there is also a saying that "a gentleman thinks of trouble and precautions", and "The Biography of the Dictionaries" also takes "a gentleman who is safe and does not forget danger, survives without forgetting death, and governs without forgetting chaos" as a resounding motto solemnly put forward to warn the world.

3. "Zhou Yi" "Don't use the hidden dragon" and traditional Chinese medicine "don't work in vain"

Fourth, "Zhou Yi" "reflexive cultivation of virtue" and traditional Chinese medicine "virtue is not dangerous"

"Reflexive cultivation of virtue" is another essence of the philosophical thought of "Zhou Yi". "Zhou Yi" pays attention to moral cultivation. Pay attention to self-improvement, emphasize self-improvement, self-reliance, self-reflection, and self-humility. The aphorisms about moral cultivation abound in the book "Zhou Yi", such as "Yi Chuan" in the interpretation of "Jian Hexagram", "Qiangua" and "Jin Hexagram", respectively, "the gentleman cultivates virtue with reflexivity", "the gentleman strives for self-improvement", "the gentleman shows virtue from himself", "the gentleman carries things with virtue" and so on. What is virtue? "Zhengyun" summed it up well: "Those who speak virtuously." It is also known as goodness, righteousness, and brightness and purity. "The cultivation of virtue is the guarantee of people's career success, and it is also the magic weapon to seek good fortune and avoid evil. "Yi Hexagram" and "Great Biography" reveal profoundly: "If you have a good heart, don't ask, Yuanji." "The house of goodness will have more than a celebration." Traditional Chinese medicine health preservation inherits the philosophical idea of "Zhou Yi" and puts forward its own concept of "virtue is not dangerous".

Twelve ways of Chinese culture

How to classify Chinese culture and pick out the excellent parts? Modern academia has a classification method that is very effective. It is to divide the national credits into two categories:

(1) Progressive Chinese Studies.

(2) Non-progressive Chinese studies.

"Progressiveness" here refers to the fact that the nature of certain studies or theories is directly related to the progress of the country and the nation. What is progress? Now we can't define "progress" in a broad sense as what "**" is, what "the pastoral life of the unity of nature and man". These are too empty, so let the sour literati play with them as tools of masturbation. "Progress" can only be defined in one way now, that is, the competitiveness of the world. If some theories or theories involve China's competitiveness in the world, they can or cannot make China stand above the nations of the world, and such theories or theories are progressive theories or theories. When it comes to Chinese culture, it is called progressive Chinese culture. For example, Confucianism, Taoism, and Buddhism are all directly related to the progressive nature of the Chinese nation, and they all belong to progressive Chinese studies. According to my meaning, it is mainly based on criticism, because since the development of Western studies, China's progressive Chinese studies have lost too much face to the Chinese people.

A netizen who likes Chinese culture must have this minimum classification standard of Chinese culture in his mind, so that he can truly use Chinese culture as a tool to strengthen the country and enrich the people. And it will not be because the more you learn Chinese culture, the more ignorant you become.

The concept of Chinese culture

edit

Original Definition

The term "national studies" has existed since ancient times. "Zhou Li, Chunguan Zongbo, Musician" said: "The musician is in charge of the politics of national learning, in order to teach the country to dance." "The Book of Rites and Learning" said: "The ancient teachings have a school, the party has a school, the art is orderly, and the state has a school." Sun Yirang pointed out in his book "Zhou Li Justice": "The scholar of the country is also in the primary school of the palace in the national city. It can be seen that "Guoxue" in ancient China referred to a state-level school, which was equivalent to "Taixue" in the Han Dynasty. Since then, the dynasties have changed, and the nature and role of "national studies" have also changed.

In the Tang Dynasty Zhenyuan, Li Bo lived in seclusion and studied in the White Deer Cave of Lushan, and when he arrived in the Southern Tang Dynasty, he built a school museum at its site to teach students, called "Lushan Guoxue" (also known as "Bailu Cave Guoxue", "Lushan Guozijian", "Lushan Shutang", etc.), and used the concept of "Guoxue" for the first time. In the Song Dynasty, it was renamed "White Deer Cave Academy" and was a place for collecting books and lecturing. In the Song Dynasty, the academies flourished, and four major academies emerged: Bailu, Shigu (one says Songyang), Suiyang and Yuelu. From this point of view, "Lushan Chinese Studies" is actually a "school hall" that both collects books and lectures, that is, the later "academy". At that time, the books and the teachings were naturally the traditional academic culture of China. Judging from the actual situation of the four major academies in the Song Dynasty, the same is true. It can be seen that the use of the concept of "Chinese culture" at this time is the same as that of "national medicine".

However, it was in the late Qing Dynasty and the early Republic of China that "Chinese Studies" was really put on a par with many "foreign studies", that is, as a concept that oversaw Chinese scholarship. [1]

At the end of the 19th century, in the face of the stimulus of Western studies and "Europeanism", Japanese academics reflected on and re-understood their own culture from the world cultural pattern, and issued a call to advocate "national quintessence" and "national studies", and since then the term "national studies" has become popular in modern times. This naturally infects and stimulates Chinese scholars in similar situations. In the autumn of 1902, Liang Qichao, who was in exile, discussed with Huang Zunxian and others to establish the "National Journal" in Japan. However, Huang advocated a "history of Chinese studies" first, which made Liang abandon the idea of founding the "Journal of China". The nationalist scholars took the opportunity to advocate "national studies". In 1904, Deng Shi published "On the Preservation of Chinese Culture" in Shanghai's "Political and Art Bulletin", discussing the importance of preserving "Chinese culture". In the following year, Deng Shi, Huang Jie and others established the "Society for the Preservation of Chinese Studies" in Shanghai, with the purpose of "studying Chinese culture and preserving the quintessence of the country", and issued the "Political Art Bulletin" and "Journal of the Quintessence of China", marking the foothold of "Chinese culture" in China. [1]

Interpretation disputes

Domestically, at the end of the Qing Dynasty and the beginning of the Republic of China, there was a great deal of controversy in the academic circles about the definition of "national studies", which is roughly as follows:

(1) "Chinese Studies" means "middle school". This interpretation is related to the Qing Dynasty official and representative of the Westernization Movement, Zhang Zhidong, etc., advocated "middle school as the body, Western learning for use".

(2) "Chinese Studies" is "National Quintessence". Equating "Chinese Studies" with "National Essence" is either unworthy of the name, or it is tantamount to excluding content other than the "essence" of traditional academic culture, and because people have different understandings of the "essence" of traditional academic culture, it is naturally difficult to standardize the content and interpretation of "Chinese Studies". In practice, such an interpretation does not work.

(3) "Chinese Studies" means "National History". This interpretation is put forward in response to the fact that the term "national quintessence" is too general, and in view of the fact that not all traditional Chinese academic culture is "pure". This formulation was once recognized by many famous scholars of the time. During the "May Fourth Movement", almost all the "old school", "new school" and "national studies" scholars used the term "national history".

(4) "Chinese Studies" refers to China's inherent academic culture", that is, "Chinese Studies". This definition is for "foreign studies". This interpretation was initially expressed more clearly by Zhang Taiyan and Deng Shi. When Zhang Taiyan was the editor-in-chief of Minbao in Japan, he held the "Seminar on Chinese Studies" and the "Society for the Revitalization of Chinese Studies", and wrote articles for the "Journal of National Quintessence", the organ of the "Society for the Preservation of Chinese Studies" in Shanghai.

It can be seen that Zhang Taiyan believes that "national studies" is the inherent study of a country, and links the rise and fall of "national studies" with the rise and fall of the country. Since "Chinese Studies" is "the study inherent in one country" and China is a big family composed of many ethnic groups, it seems more appropriate to understand "the study inherent in one country" as "the inherent study of the Chinese nation".

"Sinology is China's inherent or traditional academic culture". This interpretation has been adhered to by several generations of scholars and has become the usual definition of "national studies". For example, in the Modern Chinese Dictionary published by the Commercial Press, the interpretation of the term "Chinese Studies" follows this definition: "It refers to China's traditional academic culture, including philosophy, history, archaeology, literature, linguistics, etc." This can be said to be a relatively general definition that has been used since the end of the Qing Dynasty and the beginning of the Republic of China. [2]

Scholar paraphrasing

Domestically, in view of the above-mentioned shortcomings, some scholars have tried to reinterpret "Guoxue" from the connotation. For example, Professor Song Dingguo in his Trilogy of Chinese Studies (Capital Normal University Press, January 2013 edition) made this explanation: "Chinese Studies" is the domestic abbreviation of "Chinese Studies" or "Chinese Studies", which is a science that studies the origin and development of the traditional academic culture of China, that is, the Chinese nation, and the basic laws of its development, and aims to promote the progress and development of academic culture in China and the world. [1]

Zhou Yixuan, a young scholar, pointed out in his academic monograph "The Purpose of Chinese Studies" that Chinese studies should refer to the study of governing the country and leveling the world. And in his article, he made a detailed analysis:

Some scholars believe that the term "national studies" is ambiguous and do not approve of its use. On the contrary, I strongly advocate the use of the term "Chinese culture" to encompass traditional Chinese culture.

Guoxue had this name in the Han Dynasty. But the meaning is the university institutions of the state. It was not until the Republic of China that Chinese studies were vigorously advocated to distinguish it from "Western studies".

The word Sinology reflects the self-confidence and pride of our country and nation, and it is not necessary to take Western studies as the criterion for everything! As Carl Jung said, "China has its own science, which is a completely different kind of science than Western science." Jung's expression is based on his knowledge and study of the I Ching.

Cihai and Modern Chinese Dictionary define Sinology as: "the study inherent in a country", which has been questioned by many scholars. If this is the case, then Britain also has its own learning, called British national studies, and other countries such as France and Germany also have it.

However, based on my overall grasp of Chinese culture, I often declare in my lectures that -

Chinese culture is the study of governing the country and leveling the world. Cultivating Qi and ruling peace is the core pursuit of true Chinese culture. It can fully express the spirit of Chinese culture and the characteristics and connotation of Chinese culture!

Because he can govern the country and level the world, he must have done it and done a good job of honesty and integrity, self-cultivation and family. So it's a whole.

Not only Confucianism, but also all schools of thought are pursuing this. It's just that Confucianism explicitly puts it forward. The sons used their own methods and means to achieve this ideal. In fact, this is the pursuit of "Tao".

The above is Mr. Zhou Yixuan's statement. Many scholars believe that the definition of "national studies" as "the study of governing the country and leveling the world" is also extremely valuable. This expression points out the function, role, central idea and ultimate pursuit of Chinese culture. The word "national culture" has vitality and vitality. At the same time, it highlights the unique connotation and uniqueness of Chinese culture.

Although the term Sinology is considered by many scholars to be "the study of governing the country and leveling the world", in terms of the essence of Sinology, it is actually the unique national culture of the Chinese nation. As a university that is different from science, Chinese culture is not only defined as a narrow "study of the world", but also a study of "the world"; Use it for self-cultivation, this is the study of "self-cultivation". The ancients admonished and taught that we should not be tempted by fame and fortune, but should grasp it as a whole. Differing opinions do not mean anything, they only have different perspectives. Those who really participate in Chinese studies cannot refer to it literally, but must outline the general idea and understand the artistic conception.

Martial Arts Explanation:

Martial arts explained

One

Xingyi boxing has three layers of truth, three steps of kung fu, and three practice methods.

First, three layers of truth

1. Practice refining and refining gas; 2. Practice qi and transform gods; 3. Practice the spirit and return the void (practice to change the temperament of the person, and restore the truth of its nature).

Two or three steps

1. Easy bones: practice to build its foundation, to strengthen its body, the bone body is as strong as iron and stone, and the form of temperament, majestic like Mount Tai.

2. Easy tendons: practice to Teng its membrane, to grow its tendons (vulgar cloud: tendons grow strongly), its strength is vertical and horizontal, and it grows endlessly.

3. Washing the marrow: practice it to clear the void inside, to relax its body, and the image of the void in the inside: the use of divine energy, the round life without stagnation of the body moves, and its light is as light as a feather (fist through the clouds: three rounds and nine turns are a formula, that is, this meaning also).

3. Three kinds of exercises

1. Mingjin: It is not easy to practice according to the rules, the body movement should be smooth and not obedient, and the ups and downs of the hands and feet should be neat and not scattered. Fist Jingyun: "The square is in it" is also this meaning.

2. Dark energy: The spirit of practice should be stretched and not restrained, and the use should be round and lively and not sluggish. Fist Jingyun: "The round one should be outside" is also this meaning.

3. Strength: The limbs around the body are moving, and the ups and downs, advances and retreats cannot be focused, and they are used exclusively with divine will. Although it is the use of divine will, the formal rules are still the same as the first two and cannot be changed. Although the whole body does not move and turn, it cannot be completely without strength, it is always in the ears of God's will. Boxing Jingyun: "Three rounds and nine turns are one type" is also the meaning of this.

Fourth, discuss in detail the bright energy, dark energy, and chemical energy

1. Mingjin

The strength of the punch is also the strength of the fist. Those who change bones, that is, practice refining and transforming qi, and the way of changing bones. Because the innate qi in the human body is not compatible with the acquired qi, and the physique is not strong, it is invented. The first birth of a mortal is pure congenital. In the future, as soon as the knowledge is opened, the spiritual aperture is closed, the succession is not compatible, and the yin and yang are not intertwined, all of which are acquired by the flesh and qi, so that the blood and qi prevail, and the righteous qi is weakened, so that the body muscles and bones cannot be strong. Therefore, the former Dharma master passed down the two scriptures of Yi Jin and Cleansing the Pulp, and used it to strengthen the body of a person and return the original face of the person. After the Song Dynasty, King Wumu expanded the meaning of the two classics as the three classics: Yi bones, Yi tendons, and marrow washing. The three scriptures were made into boxing techniques and used to invent the principles of this scriptures. Quan Jingyun: "Stillness is the body, movement is the effect", which is different from the ancient five birds and eight sections of the practice of having a body but being useless. Because boxing has infinite uses, there are first easy bones, easy tendons, marrow washing, yin and yang mixed, rigid and soft, silent and odorless, and the whole of the void and spirituality. Therefore, there is the whole of its void and spiritual power, and it has the wonderful use of deification and unpredictability. Therefore, the fist is one inside and outside, one source of movement and static, and one body is used, so static is the body, and movement is also the effect. Because of man-made martial arts, it is a shallow understanding

The small world is all in harmony with the principles of heaven and earth, but the yin and yang changes of heaven and earth are easier. Since a person's body is in harmony with the principles of heaven and earth, is it not easy for him to be weak and strong? Therefore, the easier way is that the weak are easy to be strong, the soft are easy to be strong, and the contradictory are easy to sum up. Therefore, the three scriptures are all changes in people's temperament, in order to restore the beginning. Those who change bones are the bright strength in the fist, and the way to practice refining and transforming qi is also. The scattered qi in the human body, contained in the dantian, impartial, harmonious and not flowing, with the scale of the nine to exercise, practice to the six yang pure, strong to the point, that is, the fist is connected up and down, hands and feet, inside and outside as one. At this point, the strength of the boxing is complete, the strength of the bones is complete, and the skill of refining and transforming qi is also completed.

2. Dark energy

The dark strength is also the soft strength in the fist (soft strength is different from soft: soft is weak, soft is not weak), that is, the way of practicing qi and transforming spirits and easy tendons. Practice the bright energy first, and then practice the dark energy, that is, the meaning of Dandao Xiao Zhou Tian to stop the fire and then use the big Zhou Tian kung fu. Ming Jin stopped, that is, Xiao Zhou Tianzhi's bath. The dark strength of the hands and feet did not stop, that is, the bathing of the four days of the Great Zhou. The strength used in the fist is to hold the form and qi (the god is the will) together, and pull the two hands back (there is a shrinking force inside), which is like pulling a steel wire. Use both hands back and forth: push forward with your left hand and pull back with your right hand; Or the right hand pushes forward, and the left hand pulls back, which means tearing silk; It is like pulling a hard bow with both hands. It means to pull it away slowly. Turn your hands or your right hand outwards and your left hand inward. Or the left hand is turned outward, and the right hand is wrapped inward, as if practicing the two hands in the shape of a dragon, or practicing the wrapping fist of the chain boxing. Fist Jingyun: "The wrapped one is like a wrap that is not exposed". Pushing forward with both hands, like pushing a heavy object with a wheel, pushing forward does not move, and it seems to push without moving. When the forefoot lands, the root of the foot hits the ground first, and there is no sound. Then he landed on the ground with the same force as his hand pressing down on something. The hind foot pushes hard, like striding across a ditch. Boxing Jingyun: "The intention of the foot is not in vain", it is the front foot; "The news is all based on the back foot", which is the back foot; "Horses have the power of tracks". It's all about words. The two legs advance and retreat, the light and the dark strength, the footwork of the two sections is the same. However, if there is a sound in the bright energy, there will be no sound in the dark energy.

3. Strength

Those who turn into strength, that is, practice the spirit and return to the void, which is also called the kung fu of washing the marrow. It is to train the dark energy to the softest and smoothest, which is called the extreme of softness, and the end of the dark energy. Dan Jingyun: "Yin and Yang are mixed, rigid and soft, and it is called Dan ripeness." The end of softness is the beginning of strength. Therefore, coupled with kung fu, the practice of the gods is also empty, to the form and the gods are all gone, and the Tao is true, so that it is silent and odorless, which is called detached. The boxing scripture is said to be "fist without fist, unintentional, unintentional is true", which is to turn into strength. The practice of the gods is still empty, and the work of washing the marrow is completed. Those who turn into strength are different from those who practice rowing. The light and the dark are also vigorous. Stroke strength is the short rise and fall of both hands, also known as short strength. It is like grabbing the hand to the wall, and slashing downward, the hand is still back on oneself, so it is called scratching strength. Those who practice strength are no different from the form of the first two steps of kung fu, and the strength used is different. Boxing Jingyun: "Three rounds and nine turns are one style", which is a simple explanation of martial arts

This is also the intention. For those who return three times, practice refining and transforming qi, practicing qi and transforming spirits, and practicing gods and returning to emptiness, that is, bright energy, dark energy, and chemical energy. For the three rounds, light, darkness, and energy are one formula; Nine turns, nine turns pure yang. Turning into nothingness and returning to pure yang is also the principle. When practicing, the hand and foot movements, in the form of the first two steps, do not use force, not stubbornly empty and do not force, inside and outside the body, all with true intentions to use the ears. The power used in the movements of the hands and feet is both there and nothing, real and virtual. The qi in the abdomen is not used intentionally, nor is it unintentional, it is intended to accumulate the divine ears of the void spirit. Breathing seems to be there and nothing, which is the same as Dan Dao Kung Fu, Yang Sheng's feet, taking the furnace, sealing and stopping, and bathing when breathing. Therefore, what seems to be there and what is not is true breath, and it is the wonderful use of one god. Zhuang Ziyun: "The breath of a real person is heeled", that is, this is the meaning, not breathless. Use labor to practice, do not stop, practice to the void, the body has no body, the heart has no heart, the party is the form and spirit, and the Tao is in line with the true realm. At this time, it can be the same as the void. In the future, if you practice the way of emptiness, you can be silent and immovable, feel and pass, enter without being complacent, have no way to go, and have nothing to do. Quan Jingyun: "Those who are strong in the spirit and move the heart, martial arts are also; Those who cultivate spiritual roots and meditate on the Tao are also cultivators." Therefore, Xingyi boxing and Dan Dao are combined into one.

Personal insights

Guo Yunshen also has two aspects of martial arts ability, one is fast action, electric light and fire, and people move their fists; One is quick to react, 'no matter how fast the opponent's fist stick is, he can avoid it', combined with his explosive collapse punch, it is very beautiful, and it can be called a generation

Guo's half-step collapse boxing, purely to win with explosive power, regardless of your weight, defense ability, whether you have practiced iron cloth shirts, etc., all punch flying, and also, Guo's collapse boxing has reached the point where as long as you contact a little bit, you can fly a strong man, this explosive power has surpassed Bruce Lee a lot, and it is a typical internal skill to win

Guo Yunshen's internal force training method is basically the most basic training method of Xingyi Boxing, and the explosive power training of the modern sports system is completely two ways, it can be said that all Chinese internal kung fu training systems are diametrically opposed to the training system of modern sports

In the modern sports training system, the training of explosive power emphasizes large weights, less reps, long recovery fù cycle, shot put and weightlifters are this training method, and do not carry out high-intensity endurance training, I have seen a national track and field team in Shanghai Yuanshen Sports Center a shot put cattle training, half squat, the barbell has been pressed very bent, the weight is about 400 kilograms, only three or four times, and then rest for three or five minutes, the whole strength training process, each group interval is very long, with a lot of weight

Modern training systems believe that high-intensity endurance training is detrimental to explosiveness, which is a typical way of training outside the home

According to modern training standards, Guo Yunshen's training system is a training system with complete endurance:

"Guo Yunshen has been fond of martial arts since he was a child, and he has a shallow understanding of martial arts

At first, although he was full of martial artists, he walked, sat and lay down. When Mr. Neng Ran entertained his friends, all the disciples could have a leisurely rest, but Guo Yunshen respectfully served without leaving the teacher's left and right, and when Mr. Neng Ran talked with his friends, Guo Yunshen stood in the three-body pose, stood behind the teacher and listened, and let the conversation for a long time without getting tired. Mr. Neng Ran often went out to visit friends, and his mount was a big green donkey with extremely strong feet, and Guo Yunshen followed closely with his fist whenever he came out. Master Nengran was very moved, it was determined that Guo Yunshen was a disciple of the mantle, and all the gains from teaching the boxing method of his life, Guo Yunshen was even more difficult to practice day and night, and only collapsed boxing must be practiced ten thousand times a day"

If the internal kung fu training is purely the accumulation of times, why do only a few internal masters eventually form a terrifying combat power, while the vast majority of the internal martial arts players cannot even form a combat power that can be compared with the strong men among ordinary people?

If it is said that the time and energy invested in the training of the inner kung fu are directly proportional, the inner master should be an echelon similar to the outer master, that is, according to each person's 'inner talent' and the time and energy invested, according to the pyramid-shaped normal distribution of a combat power arrangement, however, and the results of the external and modern sports training system are very different, the distribution of the inner master is an extremely irregular form

If your weight is 70 kilograms and you train for an hour a day, then after one year, two years, three years, what level you can achieve is basically certain, basically fluctuating between 30% within a certain level, the highest ones are geniuses, the lowest are really stupid, and the middle is ordinary people, which is a standard normal distribution. Basically all modern sports have this characteristic

However, the training results of the inner masters are completely different, let's look at the general training results of Tai Chi and Xingyi

The result of Tai Chi's training is a little red in the green bushes, probably about 10,000 or so Tai Chi Men people, there will be a real formation of combat power, of course, this combat power is very terrifying, basically the kind of fight hundreds of strong men is not a problem, modern society seems to have no more, the previous Yang Luchan, Sun Lutang and so on have formed this level of combat power, however, the vast majority of Tai Chi disciples, in their lifetime, can not form a combat power that can be significantly higher than even one or two ordinary strong men, basically there is no intermediate state

Xingyi's training results are better, and they can probably be divided into three echelons, one is Guo Yunshen's level, thousands of people will go to beat you down; One is a slightly worse grade, you can deal with thirty or fifty strong men alone, and if you have more, you may fail if you encounter a foreign master; The worst grade can also win two or three strong men, and the distribution of the three levels of Xingyi is about [calculated according to the person who can actually apprentice] 1:10:1000, which is also a number that is completely different from the training results of the modern sports training system

Annotations to Chinese paintings

Traditional chinese painting

Chinese painting, also known as "Chinese painting", was called Danqing in ancient times, and is a traditional painting in China (different from "Western painting"). It mainly refers to scroll paintings painted on silk, rice paper, and silk with brushes, ink, and Chinese painting paints, and framed. The subject matter can be divided into figures, landscapes, flowers and birds, etc., and the technique can be divided into pen and freehand, and its spiritual core is "pen and ink". Chinese painting emphasizes that "the foreign teacher creates the nature, and the heart is the source", and requires "the intention is to save the pen first, and the painting is all in", emphasizing the melting of the object and the self, creating the artistic conception, and achieving the ability to write the god in form, with both form and spirit, and vivid rhyme. Its emphasis on the spirit does not resemble the form, and the artistic conception does not pay attention to the scene.

Historical origins

Chinese painting originated in ancient times, pictographs, laying the foundation; At the beginning, there was no difference between text and painting, and it was originally the same meaning. There is a saying that calligraphy and painting have the same origin in our country, and some people think that Fuxi painting hexagram and Cangjie making characters are the precedent of calligraphy and painting. There is no difference between words and drawings at the beginning.

Pottery is a product of the Neolithic Age, and pottery is divided into black pottery, white pottery and faience pottery. On the painted pottery unearthed in Banpo Village, Xi'an, an important site in the Neolithic Age, there are fish chasing each other and jumping deer are depicted. A clay pot imitating the shape of a boat unearthed in Yongjing, Gansu Province, makes us feel like we are on the shore, and the scene is vivid; There is also a dance color pot found in Sunjiazhai on Datong, Qinghai, painted with three groups of five people holding hands to sing a picture, showing the vitality of youth, which is the root of the study of the history of Chinese painting. In the late Neolithic Age, the earliest bronze ware in China was found in the cultural sites of Xindian and Longshan, which is a utensil and a craft art. Common bronze ornaments, such as Yan Tun pattern, cloud and thunder pattern, Kui pattern, dragon pattern, tiger pattern, etc., also have patterns that use the human body as decoration. The double kui synthesis of the valley pattern, the tail is more rolled, which is very beautiful.

The themes of the decorative paintings on the bronze objects can be divided into two categories: one is to depict the ceremonial activities in the life of the nobles, such as feasting, archery, table sacrifices, etc.; The first is to describe the land and water battles, such as the "Engraved Bronze Jian" unearthed by Zhao Gu, which concentrates on the ceremonial activities of aristocratic life; The other type is the image depicting the water and land offensive battles, which is represented by the "Water and Land Offensive Battle Patterns" unearthed in Shanbiao Town. Other Baihuatan copper kettles, and the Forbidden City's "Banquet Copper Kettle" all have pictures showing the war scene. In these paintings, there are plots such as land and water battles, fortified wall defense, and cloud ladder attack. There are also depictions of water battles and land battles, and the details of charging and killing fortifications are tabled. Some of the soldiers held swords and halberds, and some held swords and spears, etc., and the images were vivid. These artistic techniques have given great inspiration and influence to the stone carvings and brick carvings of Han painting.

History

Ming Qiuying "Jade Cave Immortal Source Map"

Chinese painting has a long history, as far back as the Warring States period more than 2,000 years ago, there were paintings painted on silk fabrics - silk paintings, and before that, there were primitive rock paintings and painted pottery paintings. The most famous of the Spring and Autumn Period and the Warring States Period is the silk painting of "Imperial Dragon Picture". It is painted on silk fabrics. These early paintings laid the foundation for later Chinese painting to use line as the main means of modeling. During the Han Dynasty and the Wei, Jin, Southern and Northern Dynasties, the collision and integration of the import of foreign culture and the local culture made the annotation of Chinese painting at this time

The painting formed a situation dominated by religious paintings, depicting local historical figures and drawing on literary works also accounted for a certain proportion, and landscape paintings, flower and bird paintings also sprouted at this time. During the Sui and Tang dynasties, the socio-economic and cultural prosperity was high, and painting also showed a situation of comprehensive prosperity. Landscape painting and flower and bird painting have matured, religious painting has reached its peak, and there is a tendency to secularization; The figure paintings are mainly based on the life of the aristocracy, and the figures with the characteristics of the times have appeared. The Five Dynasties and the Two Song Dynasties further matured and became more prosperous, figure painting has turned to depict secular life, religious painting has gradually declined, and landscape painting and flower and bird painting have leapt into the mainstream of the painting world. The emergence of literati painting and its development in later generations have greatly enriched the creative concept and expression method of Chinese painting. The Yuan, Ming and Qing dynasties of ink landscapes and freehand flowers and birds have been prominently developed, literati painting and genre painting have become the mainstream of Chinese painting, with the gradual stabilization of social economy, unprecedented prosperity in the field of culture and art, many great painters who love life and advocate art have emerged, and painters of all dynasties have created famous paintings that have been passed down through the ages.

There were many schools of painting in the Ming Dynasty, each leading the way. At the beginning of the Ming Dynasty, the monarch passed a series of political and economic reforms, which provided a guarantee for the unification of the country, social stability and the recovery and development of the productive forces. The traditional scientific and technological achievements have been gradually summarized, and contain the factors of moving towards modern times; The ideological and cultural fields are splendid and prosperous, and new changes have taken place.

The Ming Dynasty painting scene continued to evolve along the changes that had been presented in the Yuan Dynasty, and literati painting and genre painting became a torrent and formed many genres; The themes of landscapes, flowers and birds are popular, and figure painting is in decline; The continuous innovation of ink painting techniques has further enriched the ability of pen and ink expressions; The purpose of creation is to emphasize the expression of subjective taste, the pursuit of pen and ink rhyme. In the early stage of Ming Dynasty painting, there were literati paintings that inherited the ink painting method of the Yuan Dynasty; court "courtyard" paintings; The "Zhejiang School" painting founded by Dai Jin and Wu Wei. Representative painters are: Liu Jun, Ni Duan, Shang Xi, Xie Huan, Li Zai, Bian Jingzhao, Lu Ji, Lin Liang, Dai Jin, Wu Wei, Zhang Lu. In the middle of the Ming Dynasty painting, Suzhou rose to the "Wumen Four Schools", Shen Zhou and Wen Zhengming formed the "Wumen School" with great momentum, carried forward the tradition of literati painting, and Tang Yin and Qiu Ying took both the "courtyard style" and the strengths of literati painting, forming a new look. Representative painters are: Zhou Chen, Shen Zhou, Wen Zhengming, Tang Yin, Qiu Ying, Wen Jia. In the later period of Ming Dynasty painting, landscape painting became the mainstream, and literati freehand flower and bird painting also developed rapidly, led by the Wumen painting school. Representative painters are: Zhang Hong, Xu Wei, Chen Chun, Basket Ying, Xiang Shengmo, Wu Bin, Ding Yunpeng, Chen Hongshou, Cui Zizhong, Zeng Whale.

Since the end of the 19th century, Chinese painting has introduced the form and artistic concept of Western art in the past hundred years, and the cultural environment of inheriting the tradition of national painting has seen a situation of various genres, famous artists, and continuous reform and innovation.

After the 19th century, a large number of painters gathered in central cities such as Shanghai, Beijing (including Tianjin), and Guangzhou, which were politically and economically developed (especially in commerce and culture), that is, a group of Jiangsu and Zhejiang painters centered on Shanghai, such as Ren Guohua Annotation

Yi, Xugu, Wu Changshuo, Huang Binhong, Liu Haisu, Zhu Qizhan, Fu Baoshi, Qian Songzhe, Lu Yanshao and others; a group of northern painters centered in Beijing, such as Xu Beihong, Qi Baishi, Chen Shizeng, Jin Cheng, Chen Banding, Wang Xuetao, Li Kuchan, Jiang Zhaohe, etc.; A group of Lingnan painters centered in Guangzhou, such as Gao Jianfu, Gao Qifeng, Chen Shuren, He Xiangning, Zhao Shaoang, Guan Shanyue, Huang Junbi and others. For example, many painters came to the southwest during the War of Resistance Against Japanese Aggression, and after 1949, many painters such as Zhang Daqian, Huang Junbi, and Zhao Shaoang emigrated to foreign countries and Hong Kong and Taiwan. Nowadays, most provinces and cities in the country have established art academies, and in addition to the three centers, many new centers have appeared, and the ranks of painters have expanded unprecedentedly.

Since the May Fourth New Culture Movement, with the introduction of a large number of Western art and the deepening of the anti-feudal struggle, the reform of Chinese painting has become a new trend of the times. Represented by Gao Jianfu, Gao Qifeng, Liu Haisu, Xu Beihong, Lin Fengmian and others, who studied in Japan, Europe and the United States, he advocated the integration of the realism of Western art and the creative concept of modern Western art with traditional Chinese portraits, and embarked on a new path of reform and innovation of Chinese painting, which gave new vitality to traditional Chinese painting. Among them, Gao Jianfu, Gao Qifeng and other Lingnan School painters advocated an eclectic blend of Chinese and foreign, ancient and modern, and combined Japanese painting with the traditional water, powder and boneless methods, creating a new style that is vigorous and unrestrained and has a sense of the times. Xu Beihong integrated the realistic techniques of Western painting into the traditional brush and ink, enriching the expressiveness of Chinese painting. Lin Fengmian reconciled China and the West, and absorbed the simplicity and robustness of folk art, forming his own unique style with profound artistic conception and novel form. In addition, Chen Zhifo integrated the colors of Chinese and foreign decorative arts into the creation of Gongbi flower and bird paintings, and Wu Guanzhong used the tools and materials of Chinese painting and the forms and concepts of Western modern art to express the poetry and realm of the Chinese painting tradition, etc., all of which made important achievements.

Innovation and inheritance of Chinese painting

Since the Tang and Song dynasties, painters' innovation in Chinese painting has continued to this day, innovating styles on the basis of inheritance. In the Ming Dynasty, the "Wumen School" not only represented the highest level of Ming Dynasty painting, but also opened up a new river for future generations in the exploration of learning from the ancient and innovating. In the later period of the Wu School, Suzhou painters represented by Zhang Hong blazed a new trail in literati landscape painting and created paintings full of life. On the basis of inheriting the style and characteristics of the Wumen School of painting, they innovated, went to the mountains to sketch, learned from nature, and created paintings full of life, which reflected the otherworldly spiritual realm in the paintings. The picture is fresh and elegant, and the artistic conception is ethereal and clear.

Zhang Hong's paintings, unlike the secluded mountains and wild waters that are repeatedly depicted in literati paintings, are more peaceful and simple than the cold and sparse landscapes of the secluded landscapes, far away from the world. Whether in terms of subject matter, concept or technique, it seems real, natural, beautiful, touching, full of life interest, and resonates with the audience. The pen and ink have their own personality from Shen Zhou, "vigorous and elegant, Xiao is distant and distant." There are annotations of Chinese paintings

The ancients are not ancients. "All successful painters in history have not only followed the footsteps of their predecessors, but also reformed and innovated to establish their own style, so as to open up the pursuit of future generations. He once climbed up to paint a bird's-eye view, which was very rare at the time. Zhang Hong has the profound brush and ink skills of his predecessors and his own style formed by fusion, which led to the development of late Ming painting, making late Ming painting move forward in a more progressive and broader direction, and deservedly became a leading figure in the late Ming Dynasty painting circle. He has influenced generations of painters and opened a new era for later generations of paintings, attracting Wumen scholars to follow and respect him. He regards sketching as the basic form of painting, and creates it, mainly landscapes, and he takes the brush into nature to absorb artistic nutrients. This is what is recorded in the Ming Painting Record: "Zhang Hong, rewriting life, learning from nature." This sentence sounds common today, but in the feudal era of the Ming Dynasty, sketching could be regarded as an alternative, and even opposed by some conservative painters. At this time, Zhang Hong, with his rich life experience and keen talent, deeply felt the obsolescence and backwardness of traditional calligraphy and painting techniques, so he resolutely carried the banner of painting innovation despite the opposition of his classmates and his family, and fought for it all his life.

Previous Chapter Next Chapter

Back to Book