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    批判精神是知识分子高贵的灵魂
     
     

    什么是知识分子?应当具备三个基本特征:知识性;创造性;批判性。知识性是知识分子的基础条件,没有知识,知识分子的称谓就失去了依托。创造性是本质条件。没有创造性,知识分子就是知识的存储器,就失去了知识分子的个性和灵魂。而批判性是知识分子主要功能的一种外在体现。在三个特征中,创造性是最具核心的特征。因为批判性本质来自创造性,同时,创造性也是知识性的直接和间接目的。另外,没有创造性,社会就失去了发展的动力,知识分子也就丧失了自身的关键价值。

     

     

     

     

    批判精神是知识分子高贵的灵魂  

    左拉愤怒了,在1898年1月13日法国《震旦报》上发表致总统的公开信,第一句话就是“我控诉”! 此前,犹太藉的德雷福斯上尉遭受诬陷,身背“出卖军事机密”的罪名而背叛终生监禁。就在真相大白之后,真正的罪犯依然被军事法庭宣判无罪。左拉站出来,为正义而发言,他所代表的,是人类的良知,是知识分子最本质的精神特质。而这种特质,在左拉著名的《知识分子宣言》中得到充分的阐述:

    知识分子的责任就是说出真理,暴露谎言

    知识分子从定义上讲是处于对立面的

    知识分子是否定性的传播者

    知识分子扮演的应该是质疑而不是顾问的角色

    知识分子在某种程度上仍然认为自己所持的是准政治的对抗立场

    知识分子必然被看作是边缘化的批判者

    知识分子是支持国家的观念重要,还是批判更为重要?我的立场是,批判更为重要。

    知识分子具有先锋的使命,应该逃离加之于它的法则,实践与制度而追求某种具有可能性的东西,即真正的批判。

    大学之所以为大学,只有一个理由,即他们必须是批判的中心。

    ——左拉《知识分子宣言》

     

    左拉之后,一批“左拉们”站出来,他们的行为昭示了“知识分子”作为一个群体,是以人格气质为标志的,也就是向历史宣布了究竟什么是“知识分子”!如果你不同意这样一种从历史深处走出的发生学意义上的关于知识分子的定义,非要说“具有中国特色的知识分子”也可以,但你无权更改为世界普遍认同的历史定位,更无权将坚守这一定位的中国知识分子说成是“异化”!

    最近,ZG主流媒体之一的《环球时报》宣称:“中国不少人认为,知识分子最重要的价值就是批判。而西方所崇尚的公共知识分子在中国迅速异化成‘公知’,他们对社会的负面作用先于他们理论上的正面影响得到喷发。”“公知”,无非是“公共知识分子”的简称,怎样就成了“异化”的产物?按照环报的意思,所谓异化,正是由于他们坚持了“知识分子最重要的价值就是批判”——那么,究竟是坚持批判精神是异化,还是放弃批判精神是异化?

    法国当代作家雷威认为,法国正是从德雷福斯事件开始形成了知识分子的阵容:“成百上千的诗人、画家、教授,他们认为放下手中的钢笔或画笔来参与评论国家的事务是他们分内的责任,与此同时他们修正了‘知识分子’这个词的含义”。

    ZG环球日报顽固地认为“知识分子的批判精神”是西方所崇尚的、是不足为训的,而且是中国知识分子“异化”的渊薮。——这是一种非常恶劣的方法论。只要一“西方”,就一定异化或堕落,就一定是“敌对势力”的阴谋。这种方法论已经使我们的理性异化到了相当严重的地步。

    那就看看《东方主义》的作者、对“西方中心主义”充满警惕和进行过给里批判的萨义德如何认定知识分子。在其著名的《知识分子论》一书中,萨义德如此论述Intellectual的涵义:“知识分子为民喉舌,作为公理正义及弱势者、受迫害者的代表,即使面对艰难险阻也要向大众表明立场及见解;知识分子的言行举止也代表、再现自己的人格、学识与见地。”如果说这段话是翻译者对其思想的概括,那就干脆看萨义德本人的说法:“知识分子的公共角色是局外人、‘业余者’、搅扰现状的人。”——如此看来,按照环报的立场,萨义德显然“异化”了。

    在后现代哲学中具有重大影响的福柯,在《权力的眼睛》中认为,知识分子实际上就是通过专业分析,对不言自明的公理提出疑问,动摇人们心理习惯并参与政治意愿形成的人。

    环报文章的作者肯定会说,什么后现代不后现代的,福柯毕竟是西方人,是“西方所崇尚的公共知识分子”的代表。那么,看看马克思怎么样?——你敢说你玩“异化”概念,比马克思更高明吗?非常可惜,在对“异化”问题有着深刻研究的马克思那里,不仅没有将“批判精神”看作是知识分子的异化,反而对普鲁士的书报检查制度给予了无情的、甚至是异常愤怒的批判。他在《〈黑格尔法哲学批判〉导言》中写道:“真理的彼岸世界消逝以后,历史的任务就是确立此岸世界的真理。人的自我异化的神圣形象被揭穿以后,揭露具有非神圣形象的自我异化,就成了为历史服务的哲学的迫切任务。于是,对天国的批判变成对尘世的批判,对宗教的批判变成对法的批判,对神学的批判变成对政治的批判。”其实,马克思本人就是一个以鲜明的批判精神为显著精神特质的知识分子。请问环报作者,你该怎样评价马克思的“异化”?

    高等学府是培养知识分子的摇篮,而德国大学改革的先驱洪堡为普鲁士大学所拟订的章程中特别强调知识分子自由思想、自由发表意见,其“意义在于,它能为国家和社会保持一支校正力量,以便能去校正那些在政治和社会上形成了优势力量的东西,就一定能将这个社会引向一个绝对健康的方向是去。”环报文章的作者又该说了,怎么又是西方的?且不说这种大学精神早已成为世界教育发展的主流,我们就退一步,看看蔡元培先生的理念吧:“教育事业应当完全交与教育家,保有独立的资格,毫不受各派政党或各派教会的影响”。

    教育、求知,与权力、政治是不同的。对于教育和求知来说,无论是追求科学、真理、价值,都需要需要怀疑、批判、求证、探索。所以,批判精神,是知识分子的灵魂,否则,根本无法称其为知识分子。被雅斯贝尔斯称为“中轴时期”的古希腊罗马时期、中国春秋战国“诸子百家”时代的智者、学者、士大夫,无不具有批判精神,否则决不可能为人类文明作出重大贡献。现代知识分子,尤其面临着历史的考问:坚持站在客观公正、大众利益的立场,坚持独立思考,坚持质疑和批判的精神,还是歌功颂德,为一切决策作诠释和注解,依附于权力而丧失独立性,这已经是辨别真假知识分子的试金石。

    中国改革开放,思想解放是重要前提。如果所有党内外的知识分子都“把毛泽东思想印在脑子里,融化在血液中”,都在“两个凡是”的框架里,“真理标准大讨论”会是什么结果?如果没有发出批判声音的西单民主墙、发行量极大的“内部刊物”《理论动态》和《未定稿》、影响深远的“理论务虚会议”……所谓思想解放会是什么结果?这种与文革“大批判”截然不同的理性批判,决不是什么“异化”,恰恰是向知识分子本质的回归。

    环球日报的文章说:“改革开放以来,每个时期都有一些热衷反主流行动的学者,迄今为止,他们大体处在知识界主流板块的缝隙之中,他们的实际社会角色很不稳定。如果中国的国家道路长时间延续下去,他们就没有可能在历史中沉淀下来,成为真正影响中国社会的力量。”

    对于这句话中隐含的阴森森的威胁和利诱,暂且不予理会,因为真正的知识分子不会将自己的命运看得至关重要。什么是“国家道路”?还是看看十八大怎么说的:经济建设、政治建设、文化建设、社会建设、生态文明建设“五位一体”——算不算“国家道路”?在思想和权力之间、理性和决策之间、政府体制与知识分子之间,需要一种张力,这才是真正的现代文明、政治文明和政治生态文明。现代的历史,的确有前苏联、中国文革时期、现今北朝鲜等等靠强制而实行“思想一律”的状况,为国家和人民带来的是什么?答案确切,众所周知。而这样的思想牵制,不仅是“国家道路”的异化,而且是人类的异化!

    一听到批判的声音,就神经兮兮地发现了敌人。——环球日报们,还是看看到底是谁在与国家道路、人民利益进行“对立”、“背叛”、“异化”吧!是谁大量侵吞人民血汗钱而将自己扮得很“红”?又是谁将批判的锋芒指向蛀虫以及它们赖以施恶的制度弊端?环球们,睁开眼睛看看环球吧:是谁将老婆孩子送到西方而高喊爱国?是谁在揭露这些败坏国家形象和软实力的行径?又是谁,在“夹缝”里向批判者释放阴风和冷箭?

    就连文革期间大行其道的“又红又专”也冒了出来,竟然出自社会科学院院长之口。关于所谓的“红”,大家都明白什么意思,“白专道路”的棍棒曾经使多少知识分子惨遭迫害。如果一定要以颜色来标注知识分子,那就应当说,赤橙黄绿青蓝紫,万紫千红,百花齐放,才是知识分子的“本色”。关于“专”,萨义德说得好:“要维持知识分子的相对独立,就态度而言业余者比专业人士更好。”因为专业人士必定受制于圈子内部的价值观或“政治语言和观念结构”,他们对被圈子抛弃存在着恐惧。在萨义德看来,“业余性就是不为利益或奖赏而动,只是为了喜爱和不可抹杀的兴趣,而这些喜爱与兴趣在于更远大的景象,越过界线和障碍达成联系,拒绝被某个专长所束缚,不顾一个行业的限制而喜好众多的观念和价值。”可以毫不客气地说:所谓“又红又专”,才是知识分子的异化!

    放眼神州,可曾有知识分子活着的痕迹?

     青春就应该这样绽放  游戏测试:三国时期谁是你最好的兄弟!!  你不得不信的星座秘密

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    [《戰友》傳媒網絡報記者孫萌萌南京報道]中國境內現存最為古老的武功秘籍——南宋建炎2年(公元1128年)山西平陽府洪洞縣太和觀道長裴休寧所著《秘本拳經寫真》手本孤品——今天(1月14日)下午在南京進行小規模的內部展出。來自京、滬、皖、蘇四地的歷史、書法研究學者與武術界人士應邀觀展。

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     青春就应该这样绽放  游戏测试:三国时期谁是你最好的兄弟!!  你不得不信的星座秘密

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    按:不知为什么在上一篇文章中,发表时始终发不上一些文字,漏掉一大截。所以再单独发在这里。

    紫元按:《形意拳基本行功秘法》,著者高降衡先生。此书成书于民国二十四年(1935年)。高先生之师贾大俊先生与形意拳师李洛能则是同门师兄弟,都是郭维翰门下的。高降衡则与半步崩拳的郭云深为同一辈分。

    在荒唐低劣的伪《六合拳序》中(出自光绪21年前后太谷形意门车毅斋、宋世荣之处),伪戴龙邦称马学礼为马公,显 然是以晚辈的口吻。原因是古人学艺时不敢乱问具体传承,除非老师告知。而车毅斋从买状图处听说了马学礼从姬龙峰处偷艺、后得授艺(可见买状图也不清楚马学 礼出生时,姬氏早已经去世,马氏的老师是河南府李,师爷是南山郑氏,上面隔两代后才是祖师姬龙峰),于是造出一个马学礼的师兄弟曹继武来,可见伪序制作者本来只想让曹继武与马学礼平起平坐的。


    可是到了后来又看到经改编落款后的、有清雍正13年正月新安王自诚父子落款的六合十大要论序(是从 清雍正113河南府李的原六合十大要论序改编的落款),想想不对,于是又把马学礼降一辈,索性去掉王自诚父子,换上曹继武,不仅把六合十大要论序剽窃成曹继武的作品,同时也把马学礼、戴龙邦都列成曹继武的弟子,这就是最早的、即光绪21年的曹继武六合十大要论的诞生!(见光绪21年车毅斋师兄弟李广亨在太谷抄录的《心意精义》)

    但是,太谷伪《六合拳序》已经流传出去(见车氏徒孙刘俭收藏的太谷形意门的《六合拳经》),于是马学礼与戴龙邦在光绪21年就有了一个是师伯与师侄的关系,一个是师兄弟的关系的混乱说法。事实上,车氏等既不知马学礼到姬龙峰之间的几代传承表,也不知马学礼到李祯之间的传承表(马 学礼--张志诚---李祯),而在最终决定炮制伪《六合拳序》前的几十年中,车、宋不仅被其师李洛能告知是河南鲁山南门外李祯传戴龙邦父子心意六合拳的, 车、宋本人也是这么告诉自己弟子的,这就是为什么无论是山西还是河北形意传人中从民国初以来始终存在有李祯传戴氏父子的说法并记录在出版的形意拳书中。


    也由于不清楚马学礼到李祯之间的传承表,于是不少把马学礼与李祯列为师兄弟,而既然伪曹继武六合十大要论中把马学礼与戴龙邦列为师兄弟,所以也就有人想当然地把马学礼、李祯、戴龙邦并列在一辈中,甚至把马、李也都列成是曹继武门下的师兄弟,或者索性把马、李、戴都列曹继武门下的师兄弟了。


    按照太谷伪序的说法,是姬龙峰--曹继武--传戴龙邦,戴龙邦成了姬氏的徒孙。那么真正的马学礼、李祯的传承是:姬龙峰--南山郑氏--河南府 李--马学礼--张志诚--李祯。。。也就是说伪序中的戴龙邦成了马学礼的师叔,是李祯的曾祖辈的人物。戴龙邦的儿子戴二闾成了李祯师爷辈的人物。。。于 是滑稽的事就越加出现了:一百三、四十余岁的戴龙邦化三百两白银请曾孙辈的李祯传自己及儿子心意六合拳,曾祖辈、师爷辈的戴氏父子不顾一百三十余岁及 一百岁出头,重新回炉,再造心意六合拳。。。奇迹!


    对这种极荒唐、极混乱的传承、辈份与伪造,在山西祁县的真正心意六合拳传人忍无可忍。

     

    首先是买状图一支的传人祁县范氏在太原国术社作书指明戴氏父子是李祯所传,而自己祖上是买状图所传,李祯与买状图是亲戚关系,向伪造者表明自己是知根知底的;

     

    其次,本来隐忍的戴魁见范氏这么说,一方面惟恐被范氏及国术界误认为是戴家在伪造师承等,一方面也为了揭露造假者,于是让其早期弟子之一的郭映田记录下戴魁 口述的《心意拳术学》,其中列出传承表(溯源)、并作六合心意拳序,以表明与伪《六合拳序》的不同,当然拳谱其余整个内容绝大部分也不同。


    因此,范、 戴二人直接拿出真正传承表来驳斥伪 《六合拳序》。

     

    而祁县另一位心意拳传人高降衡则以恶搞的方式来驳斥伪序:伪序说是岳飞创心意六合拳并留谱,高氏则说是周侗;伪序说姬龙峰得谱,并据谱重新 创出拳,高氏则把姬氏彻底切除,提也不提;伪序把马学礼与戴龙邦牵扯成师伯师侄关系,没有提到李祯,高氏则把马学礼与戴龙邦在拳学传承上一刀切开,取而代 之是马学礼与李祯是师兄弟,把李祯拉进来;伪序说曹继武是戴龙邦的师父,高氏则把曹继武从戴龙邦处切除,明确表明曹氏与戴氏没有任何关系,高把曹氏说成是马学礼、李祯的师父;伪序说戴氏的心意拳是乾隆初学自曹继武,而高氏则说戴氏心意拳是一百几十年后的道光18年及21年分别来自李祯与牛氏,与曹氏没有半点关系(高氏的老师是生于1875年左右的贾大俊,贾的老师是生于1820 年前后的郭维翰,郭维翰与戴二闾一起向李祯学艺,仅此一点,我们可以一目了然戴氏乾隆初学艺是何等的伪劣)。。。

     

    高氏这种黑色幽默化地恶搞伪《六合拳 序》,与前述的范、戴二位心意拳传人的方式风格显然不同。

    而山西国术促进会的刊物《国术体育旬刊》也连续刊文来驳斥伪序。

     

    太原形意门人还在上世纪八十年代处整理出的李洛能遗著中也猛扇太谷伪造者的耳光,李氏遗著中居然也没有半点曹继武的影子



    练“心意拳”的高降衡为什么把自己的著述称为“形意拳”?这与“心意六 合拳”安大庆的弟子宝鼎把自己的著述称为“形意拳”是一个道理,那就是:上世纪三十年代形意拳书藉已经出版了多本,心意拳(心意六合拳)书籍一本也没有出 版,而李洛能传弟子时也是说是心意拳,但因山西、河北人的发音问题,李洛能在河北的传人就以为是形意拳,而孙禄堂、李剑秋等又率先以“形意拳”之名出版书 籍,其他形意拳传人也纷纷出版书籍,本来在太谷李洛能的弟子还是称“心意拳”的,如车的碑文,李广亨收藏的拳谱《心意精义》等等,但后来也受了出版物的影 响,在出版书籍时也改称“形意拳”。当然也有坚持太谷最原始称呼的如上世纪末李复祯的传人太原的张友林其出版的书名依然是“心意拳”,而宝鼎、高降衡也是 受大量形意拳出版物的影响,误以为“形意拳”的名堂是正确的,于是在他们出版的书名上也改成形意拳。

    该书师承表中,高降衡把曹继武列为马学礼、李祯的老师,却未列为戴龙邦的老师,把马学礼、李祯并列在一个辈份中,把李祯列为戴龙邦子文量(大闾)、文薰 (二闾)及妻侄郭维汉的老师,又把戴龙邦列在大闾、文薰二闾、郭维汉及李洛能之上。这说明高降衡对河南心意六合拳传承中马学礼是李祯的师爷的情况不了解, 所以把他们列为平辈。

    而从高的自序中可知,高熟悉伪文《六合拳序》,被伪文搞晕了:一方面他的老师贾大俊告诉他戴家的心意拳来自李祯,但伪《六合拳序》中说来自岳飞,并由曹继武传给了戴龙邦,戴龙邦当然传给了自己的儿子们。怎么办?

    于是他采取了一个折中的,又十分滑稽的方法来写传承表,与他自序文相呼应:

    首先以周侗传岳飞,岳飞是继承人,来表示与伪《六合拳序》中的岳飞是创始人的说法不同。而把岳飞的部将牛皋说成是闻周侗传岳飞心意拳的大名而去拜岳飞为师 的(高降衡对“宋史”“岳传”中的人名如把周侗写成周通,及人物情况一概稀里糊涂),于是自编了一个牛皋的后代“牛希贤”,来说明经过六、七百年,周侗传 岳飞的心意拳没有断过,比仅凭得了一本拳谱自悟出来的姬际可强多了,于是把姬际可也给“宰”了,提也不提,也表示与伪《六合拳序》中姬际可得谱创拳的说法 不同。编造出一个“牛希贤”来,如同编造周侗发明心意拳,也是高降衡用来否定伪《六合拳序》中姬际可谱创拳的说法的。但是上世纪三十年代戴奎的拳谱中只有 教戴家螳螂拳的金世魁及教戴家心意拳的李祯,可见“牛希贤”、“曹继武”并不存在,如果存在,戴奎既然记录了金世魁、李祯,绝无不记录“牛希贤”、“曹继 武”的道理!因为如果真实存在“牛希贤”、“曹继武”传戴家拳艺,戴奎记载之,戴家的心意拳岂不更能显贵?!可笑的是,高降衡编造“牛希贤”六十多年后, 祁县曹继植更加发挥起来了,编造了一个“牛希贤”的先人与戴龙邦的先祖戴伯苗的交往,把正儿八经的戴家的心意拳传承搞成娱乐化。

    其次,高降衡把伪《六合拳序》中的曹继武列为马学礼、李祯的老师,而不列为戴龙邦的老师。如果高降衡对马学礼、李祯的辈份关系清楚的话,那么他这么列表, 是在故意扇伪《六合拳序》的耳光。如果高降衡对马学礼、李祯的辈份关系不清楚而这么列表的话,是在表示对《六合拳序》的半否定,即:高的老师贾大俊告诉他 戴家的拳是李祯传的,不是什么曹继武传的,所以不能按照《六合拳序》中“曹继武传戴龙邦”那么列,为了避免矛盾,戴龙邦上面索性不列谁是老师,把曹继武则 列为马学礼的老师,显得滑稽可爱。

    再者,从高降衡的自序中的“学礼与戴龙邦交索笃。邦祁县小韩村人,善技击,广交游,时开广盛店(河南十家店),故以武拳谱授之,时乾隆末年也。迨道光十八 年,龙邦子文量(大闾)、文薰(二闾)及妻侄郭维汉皆至十家店邦执旅店业,兼讲学武艺(俗传李政曾为三人之教师)。道光二十一年间,有陕西牛希贤者来店就 食。贤固牛之后,而精通斯拳者也。”也可知,高对戴氏家谱、人物姓名的真正写法,所处年代,一概无知。其高文中“道光十八年、道光二十一年”又似在故意重 扇《六合拳序》耳光子,因为从“乾隆十五年戴龙邦作序”到“道光十八年、道光二十一年”戴龙邦还在请老师给儿子们授拳,脑筋正常之人是绝对认为在搞笑的。
    事实上1841年所谓“因替牛希贤修建住宅而感动牛希贤前来传授戴氏父子”,是高衡降张冠李戴了,戴隆邦是非常有心机的人,见李祯不愿轻传,数年后暗暗花了三百两白银替李祯改建住宅,李祯一日返回家乡竟然不识自家房屋,询问后因感动再赴社旗,戴氏父子始得真传。而光绪21`年出自太谷形意门车、宋的《六合拳序》,居然说戴龙(隆)邦生于康熙52年(1713年),被提前了近80年(戴隆邦为明初戴氏19世孙,如此,戴氏前18代祖宗就平均活了不足18岁,大部分都夭折。而道光21年即1841年,一百二十八岁的戴隆邦居然为儿子们请老师学武)。车的徒孙太谷吴殿 科先生在《戴龙邦先生传略》一文中说戴龙邦卒于嘉庆七年(1802年),终年九十岁。也 即戴龙邦死了几十年后,又复活(或者按照阿胡的Q想,是诈死)再请李祯传儿子们,而且复活后过了几十年又传1809年出生、37岁即1846年才开始学 艺、学了10年,即1856年才毕业的李洛能(按车氏自家记载:清咸丰六年即1856年,李洛能先生正式收车二即车毅斋为徒,精通文笔的孟勃如将李洛能取 名为李飞羽、字能然,将女婿‘车二’取名为车永宏、字毅斋。从此,李洛能先生将戴氏‘心意拳’悉心传授与车毅斋),并且复活后一百四、五十岁时还参加抗捻 匪、太平天国军之战。复活后的戴龙邦感觉自己老师曹继武徒有虚名,当年教他的心意六合拳屁用也没有,是个大骗子,骗了自己的钱财与光阴。。。所以情愿让儿 子拜自己曾孙辈的李祯为师再学,自己也跟着想,真是不耻下问啊!。。。而那时真实的1、790年出生的戴隆邦的还没有成亲,十来岁就夭折了,更勿论有子嗣 了!



    高氏自序中其他谬误不少,紫元只以深色表示出,不再具体指出。


    附:《形意拳基本行功秘法》



    国术一道,由来已久。虽代有名流,然其教多属口传,且尝授艺不授意,攻斯术者,若无专书以考,每抱向隅之叹!近夫国民精神蒌糜不振,西人称为东亚病夫!先 知觉者,为保存国粹,复兴民族计,感武术之需要,诚教国之药石,于是竭尽其力,以倡导之。向不轻视于人之拳谱精义,亦多见诸著述,公示于人耳。余友高君殿 卿,酷好斯道,精天形意拳,每工作之暇,必同二三知己,悉心研究,偶然兴高采烈,通宵达旦,未见有情容。乙亥之春,君将其所学编定成书,定名为《形意拳基 本行功秘法》。其练法,必先从基本着手,首站丹田次练六合,使丹田之气灵活无滞,再将心神意气,手眼身法步,贯注一气,不有空隙,则内外六合成功。其次本 五行相生、相克之道,以究劈钻崩炮横五拳,精而后再习,形象暨各种器具,务要仲缩自如,纵联敏捷,一发而人不及避,且此拳势虽单纯,不若花着可以悦人耳 目,然一拳精,而后习以他拳,不令学者有贪多不确之弊,亦斯拳之所长也,若能彼此基础练法纯功习练,左右互易,进退连环。须由熟而求精,尤以实用为贵,如 此沿可适其极也。是年,余流学并院,适君长院会计,时欲将其手著问世,询诸余志,余以此拳诚有裨益于社会,然个人于此道向无研究,可谓寡闻浅见,故不敢忘 言,就管见所及,而弃于书站,聊作介绍可耳。

    中华民国二十四年夏 古陶李乡亭敬叙于太原并州学院

    自序

    余幼时最喜运动,读书之暇,尝习国术以自娱,然以派别悬殊,无所适从。十五岁时,有乡人贾翁大俊者,好道貌岸然学,精形意拳,声望素著,远近闻名,余仰其 道,以师事之,赖翁耳提面命,历十数寒暑,而行功未敢可断,其所讲之理论及应用,至理名言,所谓集思广益,精通艺术者也。其后游学苏州,得遇长隆镖局左炳兴君(晋文水人),时蒙君指导之,余于是益信国术之精奥玄妙,绝非旦夕可立待而成,是以益不敢自信,而愈觉不足。乙 亥之春游并门,正值本省盛倡国术之际,务以发扬武德,健身强国为目的,各地各流,一时云集,诚可谓武术中兴,千载佳会,硕宿高隐,献艺社会,绝不敢饶舌以 误世,然慨世之国术名家,偶有心得,必珍藏之陋习相演,今古皆然,而衣钵于是失真传焉。余有感于斯,就余师所传之形意拳基本行功之方法,及各路姿势之原 意,和盘托出,间有参以已意者,亦为实际上所应有,断乎不度察也。愿作初学者入门之途径,及研究期巡者之一参考书可耳。何受海内外方家以指正,实所企章。

    第一编

    第一章 绪言

    形意拳之基础功夫,在乎锻炼丹田六合以及五行十二形各式。得其全者可以祛病延年,安**民;得其一总者,亦可壮胆、涨力、护体、击敌,效用至广也。然而抄 袭相传,残缺难全,置丹田而不论者有之,弃六合而不究者有之,欲成大道,不亦难乎?余不揣浅陋,就吾师所传原势,绘图著说,并将用气、周天、得真等秘法, 以及斯拳之各要诀付印问世。通斯拳者固可作为参考,而初学者亦可藉以升堂入室矣。

    第二章 溯源

    形意拳相传为宋人周通所发明,武穆得其传者,仅岳武穆一人。武穆名飞,字鹏举,河南洛阳人。父早亡,事母至孝,少负节气,足智多谋,自得周 翁拳法,便殷勤行持。陕西牛皋闻名往访,至则周翁已死,遂与武穆为莫逆至交,尽得斯拳之奥妙。后金兵侵境,武穆等大破之,于是诚震遐迩。世常言:撼山易, 撼岳家军难,可见其武功为如何矣!异乎金元数代,鲜究斯技,以至几迭流传。降及明末清初,薄州姬隆风访师终南,得武拳谱,归而依法精练,斯拳乃得重兴,后传继武。继武苦学十二载,功方成,康臣癸酉。联甲三元,钦全为陕西大远总都督。后告归籍,传河南马学礼。学礼与戴龙邦交索笃。邦祁县小韩村人,善技击,广交游,时开广盛店(河南十家店),故以武拳谱授之,时乾隆末年也。迨道光十八年,龙邦子文量(大闾)、文薰(二闾)及妻侄郭维汉皆至十家店邦执旅店业,兼讲学武艺(俗传李政曾为三人之教师)。道光二十一年间,有陕西牛希贤者来 店就食。贤固牛之后,而精通斯拳者也。闻龙邦好友尚义,故来访究竟,而邦不知也。后以贤之举动异于常人,卒为龙邦所发觉。贤被洁无奈,乃俱道所以。文量、 文薰、维汉等三人自此遂以师礼事之。某夕,雷声叠作,大雨倾盆,贤忽仰天而叹,良久不语,时家屋残败,适逢大雨,想已倾圯矣,故不乐。文量等交相劝慰,并 杂以他言,后亦渐安。嘉宾数日天晴,文量等达龙邦之意,暗差店伙携款人陕,代贤大兴土木,历一载有半,屣方成。隔数年,贤思归,龙邦父子留之不听,及还其 庄,见屋已变,心怪之,而不敢虐人,询著邻人,始知颇末,于是大为感动,据有间,复至广盛店,尽传奇所知。阙后李洛能摹技往访,至则希贤已就术矣。文量等 以其远道访师,行端情诚,遂与之相友善,于是四人日究斯技,行功弗辍。

    咸丰间,捻匪作乱,清帝派兵征伐,随之就禽,四人皆有功焉,龙以文薰为最,故匪平之后,赦赐黄马褂以表其功,光绪初,文量等以年老归里,戴五昌、戴梁栋、朱氏、温老六、贾大俊因得其传,余事贾翁有年,聆其述传如此。

    附识:1.迄今流传各地者,因为祥确,故从略。2.文薰即二闾,世以龙邦为二闾,误矣。盖乃二闾之父也。



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    驳斥中国砖家在缅北战争问题上的谬论!三国时期诸葛亮南征并七擒孟获的地区就是如今包括果敢在内的缅北广大地区,至今缅北地区仍保留有大量诸葛亮当年南征时留下的历史遗迹无声且有力地证明着缅北是中国不可分割的领土!

     

        如今正在激烈进行的缅北(即:中国云南省“麦克马洪线”地区二十多万平方公里中国领土,下同)果敢战争引发中国人的高度关注和热烈讨论。本来此时此刻如果中共政权能够顺应民意,在果敢战争这个关键的节点上顺势而为一举收复缅北,不但引发连锁反应收复大量中华失土,可以一劳永逸地帮助缅北华人同胞解决任由异族军队欺凌、屠杀的战乱问题,更能一举收复缅北中华故土,为将来收复藏南打下基础,从而赢得全世界华人民心,加深中共威望,巩固中共执政根基!

        然而,就在大家热烈讨论缅北是中国领土以及如何让缅北回归中国的时候,中国的既得利益垄断集团却在拼命否认缅北是中国领土、拼命将缅北往别国怀里推!同时,一些不知羞耻、被圈养的砖家也不停地跳出来为它们的卖国主子辩护:称中国不承认缅北是中国领土、不要缅北回归中国,是为了维护中缅关系!因此,砖家们口中什么“出海口战略大通道论”、“一带一路战略”论、“下棋论”无不吹嘘得天花乱坠,似乎别人的国家只是它们家中的一块自留地,任由他们想种什么菜就种什么菜!这种假大空的砖家言行只能证明:十三亿中国人的血汗钱只养活了一群整天只会下棋做梦的窝囊废!这群窝囊废为了钱胆敢不择手段欺上瞒下,同样为了钱也可以充当孙子麻木不仁一气不吭,甚至为虎作伥充当缅族军屠杀缅北华人同胞的帮凶和打手!

        小苏只是一介山村野夫,不懂什么叫国家战略!但小苏即便再愚昧也知道:任何一个国家政权存在的合法根基就是应该以为民族、为国家开疆拓土、以保护自己的民族同胞不受外族欺负为已任!若非如此,这个国家政权就没有存在的合法性与必要性,更不会长久存在!

        众所周知:缅北是中华民族不可分割的领土,这既有历史依据,也有现实依据!历史依据就是直至1960年,缅北作为中国领土仍然留在中国的版图上!现实依据是:缅北绝大部分地区既没有缅族军队一兵一卒驻防,甚至连一个缅族行政官员和缅族百姓也没有过!虽然有汉人的地方未必就是中国领土,但完全没有一个缅族行政官员和缅族百姓的地方就绝对不是缅甸领土!

        1949年新中国成立以后,宣布废除列强与中国签订的一切不平等条约!而缅北也是英殖民主义者以武力强行从中国手里抢掠的领土,在废除不平等条约之列,理应归还中国人民!但1960年周恩来妄顾历史,不顾云南省委、省政府及驻军的强烈反对,执意把缅北二十多万平方公里中华民族祖宗之地及数百万中国同胞当作礼物奖赏给了第一个承认中共政权的缅甸,让缅北这块中华民族祖宗之地成为缅甸“领土”,让这块中国领土上的中国人成为了不是缅甸人的缅甸无国籍中国人!让中国白白错失了收复缅北领土的最佳时机,也让印度找到了武力侵占西藏“麦克马洪线”地区的借口!毕竟中国承认了云南“麦克马洪线”的合法性,凭什么又不承认藏南“麦克马洪线”的合法性?2月20日,印度总理访问了藏南“麦克马洪线”地区,中国外交部至今仍在抗议,可是又该如何面对自己亲手种下的恶果呢?!

        当然,对于历史一味追究是谁出卖了缅北中国领土的责任已毫无意义,毕竟周恩来早已作古,他所犯的错误只是他自己的错误,与当今的任何人和中共政权没有关系!毕竟周恩来只能代表他自己,代表不了中共和中国,不然他作古了难道中共和中国也作古了吗!所以现在关键要做的是:周恩来做错了就是做错了,周恩来做错了就要承认是他做错了,不单要勇于承认是周恩来做错了,更重要的是要勇于改正周恩来犯下的错误,要想尽千方百计凝聚中华民族人心,收复中华民族祖宗失地,为中华民族开疆拓土!这才是当今中国政府真正应该肩负的责任,也是当今中国真正的国家战略!

        至于砖家说:缅甸对中国太重要,中国需要跟缅甸搞好关系,所以中国不能干涉缅甸政府军在缅北针对华人武装发动的战争!按专家的逻辑:现在中国连一个弱不禁风的缅甸都不能得罪、不能为收复缅北、为保护缅北华人同胞而去破坏中缅关系。那将来中国也不可能为收复藏南去破坏中印关系、为收复钓鱼岛去破坏中日关系、不能为收复南海去破坏中菲和中越等国关系、更不能为收复台湾去破坏中美关系、为收复蒙古和俄罗斯远东地区去破坏中俄关系……!

        如此说来:如今的中国政府永远也不可能为中国人民去收复一寸祖宗之地而去破坏与任何一个国家的关系!那么所谓的捍卫国家主权、收复中国领土之说根本就是欺骗中国人民的鬼话!毕竟其他任何一个国家都比缅甸厉害百倍万倍!中国人民还能指望这样的政权能够帮助收复一寸领土甚至开拓半寸疆土吗?!

        当然,还有砖家恐吓道:俄罗斯在乌克兰的问题就是因为收复了克里米亚而遭到西方制裁,经济一落千丈,这是一个教训,中国千万不能重蹈俄罗斯覆辙!只是砖家没有想过:即便俄罗斯再受西方制裁、经济再困难,还能够改变克里米亚已是俄罗斯领土的事实吗?俄罗斯的经济目前虽然困难,但只是一时,钱没了什么时候都有机会再赚,但领土是什么时候都能得到的吗?世上又还有什么比领土更值钱的东西?乌克兰又因为俄罗斯收复克里米亚而敢关闭过俄罗斯的石油管道吗?普京却因收复了克里米亚不但为国家和民族开拓了疆土,而且也赢得了俄罗斯人民的广泛尊重!由此可见:要想从别人哪里获得利益,让别人敬畏你才是唯一的手段!绝对不是象现在中国那样四处讨好别人,那样非但得不到别人的尊重,倒反让别人看不起!毕竟一个连自己国家的领土和人民都不爱护、甚至是出卖的政权,还有什么能够值得它珍惜的东西?这样的政权又如何能够获得别人的尊重和信任?!

        或许这些砖家心里面很清楚:它们的权力是属于中国人民的,迟早要还给中国人民!所以,趁它们还有权力的时候,能捞一把是一把,至于国家和民族利益谁会真正去帮助中国人民操心呢?毕竟这些砖家只要随便捏造一个所谓的国家战略项目,就会得到大把大把的研究经费,反正中共现在有权有势,钱多的是!大家一起合伙骗中共政权的钱、花中共政权的钱何乐而不为?这才是他们实实在在的好处与利益!至于中共将来会不会因此而丧失民心士气,会不会因此而民心向背走向历史?有哪个砖家会真正关心过它?这也是中共政权最可悲之处!

        诚然,砖家或许也真的有可能会帮助中共政权实施所谓的战略在短期之内赚到大量的金钱。但钱再多能够买到永远不变的友谊吗?钱再多能够买到一寸领土吗?钱再多能够买得到民心吗?毕竟国与国之间没有永远的敌人,也没有永远的朋友,只有永远的利益!对于任何一个政权而言,世上真正值钱的东西除了领土与民心别无其他!当有一天中共政权发现砖家帮助他们赚到了大量金钱,却帮助他们失去了领土与民心的时候,恐怕早已悔之晚矣!


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    光绪21年李广亨的《心意精义》上有“九要论”,其“总论”与九个“要论”内容与山西一位陈再实先生于民国年间得到的一本“九要论”,几乎完全相同。这说明“九要论”的单行本在山西有流传,而清末光绪21年与民国相距不远,《心意精义》中抄录的“九要论”同样来自山西民间的单行本的可能性是极大的。当年从山西太原、太谷、平遥、祁县等地去中原做生意,太行山的“太行经”是最主要的通道,而“太行经”另一头便是怀庆府,即博爱、济源、温县等,明末万历年间“山西汾州府汾河小王庄”的七世祖王“宗岳”(公悦)就是在去中原经商时在博爱传的博公道长、董秉乾老道等“十三势软手”、“十三势剑”等,并在温县收蒋发为徒的。而济源的“九要论”等也在清中叶传到温县。故此清末途经温县经商的山西人将“九要论”带回山西的可能性也是极大的。


    紫元收藏的《心意精义》中的“内功经”及页顶上抄录者李光亨的说明。作晚用手机拍得不清楚,今晚再重拍,先传上。


    可是在《心意精义》上的不少篇章前都有注释“车二师兄同治间得自师爷戴二闾,余抄录之”。该注释不仅在“九要论”前,还在“六合拳序”、“姬际可自述文”、“戴龙邦乾隆四十三年重序”等篇章前,其反复强调,栽赃意味极浓!(反复注释“车二师兄同治间得自师爷戴二闾,余抄录之”,有两个目的:第一,对于所有伪文的伪造,车氏不想扯进他的恩师李洛能,不想让李氏被怀疑成是造假者的同伙;第二,直接栽赃于戴二闾,以泄恨,因为光绪20、21年前后戴二闾早已经去世,反正无法对质。)这些文中还有姬氏家谱上对姬氏描述的内容,说明车氏确实去了姬氏家乡,并且看了家谱,这就是“姬际可”三个字首出于太谷形意门的原因。也说明比《心意精义》稍早的同样出自车氏等的《六合拳经》在编造时,还没有意识到伪“六合拳序”的矛盾处,后来想想不对劲,于是再以“姬际可自述文”、“戴龙邦乾隆四十三年重序”都等篇来弥补,作伪证,结果更加漏洞百出。这些作伪证的篇章还告诉我们,伪文作者始终没有了解被他们拉来的曹继武36岁就死的历史,还说曹继武“解甲归田回到家乡传戴龙邦“。。。不仅清末太谷形意门伪造者没有意识到这点,就是从民国到上世纪八十年代的整整七十多年中,都无人意识到这点,直到上世纪八十年代初有人才发现曹继武早亡于任上,并提出质疑。于是车氏徒孙太谷吴殿科也随后提出了所谓“曹继武诈死说”,想堵其师爷等在伪文《六合拳序》中最明显的漏洞,但伪文漏洞百出,堵不胜堵,并且用来堵漏洞的“曹继武诈死说”本身也漏洞百出!



    令人吃惊的是,众所周知“内功四经”是宋世荣最早得到的,可是在《心意精义》的“内功四经”篇章前,同样有“车二师兄同治间得自师爷戴二闾,余抄录之”的注释。这不仅与宋世荣的有矛盾,也与郭维翰传人、戴魁的谱有矛盾,因为他们的传谱里根本没有”内功四经“,当然也没有“六合拳序”、“姬际可自述文”、“戴龙邦乾隆四十三年重序”等。因此,把“九要论”、“内功四经”也声称是“得自师爷戴二闾”,是为了混淆耳目,以掩盖“六合拳序”、“姬际可自述文”、“戴龙邦乾隆四十三年重序”等伪文的栽赃!(“内功经”最早是宋世荣得到的,但在《心意精义》中却把《内功经》也说成车氏得自戴二闾,这更说明了车氏用真真假假的方式栽赃戴家的存心及用意。)

    《心意精义》中还把“十法摘要”前的原“河南府李清雍正11年3月”作的“六合十大要序”篡改成曹继武所作。“十法摘要”是戴家得自李祯,在戴魁传人的谱中有的也有。在祁县、太谷邻近的文水县通背拳谱中也有(还有完整的“姬氏枪法”),所以太谷车氏于清末得到,很可能。但车氏等显然怕序中的姬氏--南山郑氏--河南府李的传承记载,因为与其伪“六合拳序”有矛盾,于是就索性把南山郑氏、河南府李全部去掉,说姬氏传曹继武,曹继武传马学礼、戴龙邦,落款人是曹继武。而戴家传谱的这份序连姬氏也没有(因为戴家只知道李祯传心意拳,李祯以上的传承都不知道),只有“鲁山南门外李祯传戴家”。戴家对李祯以上的传承不知道,还可以从程庆余影印出版的他父亲程殿卿抄录的《心意拳谱》中的序文看出,戴魁为人非常精明,自己的入室弟子郭映田编著过戴魁口述的《心意拳术学》拳谱,而且传给了几位得意弟子如岳蕴忠等。他见程殿卿为人不实在,所以没有传他《心意拳术学》,但平时口述过他戴家心意拳的来历。程殿卿得不到《心意拳术学》拳谱,于是找到了一本太谷形意门编的《六合拳经》及社会上流行的一些太极拳歌诀,于是把抄录这些内容,把谱名改成《心意拳谱》,并在抄谱的封面上写下“殿卿录书”,表明是他抄录并亲自书写的。但程氏发现《六合拳经》中的《六合拳序》中的传承等内容,与平时戴魁讲的戴家的心意拳来历非常不同,显然是造假的玩意,有谁会比戴魁更清楚自己家里的事呢?这是基本常识。戴魁除了说过岳飞外,其余就是李祯传戴家心意拳,什么姬龙峰、曹继武、马学礼,戴魁没有讲过,戴魁也没有听祖上说过,当然也没有听过戴龙邦到池州学艺,又去拜访马学礼,“乾隆十五年”的落款更是无稽之谈,乾隆十五年戴隆邦的爷爷还没有出生呢!于是有点小聪明的程殿卿,在抄录“六合拳序”时,把那些不实之说全部剔除,除了留下关于岳飞的内容外,其传承被程氏改成:“。。。王以后金元明数代鲜有其技,独我山西祁县戴公龙邦聘请河南娄山县(注:为鲁山之误,山西人发音易混)南门外居住有位姓李名贞自幼嗜好武术,专习心意,精通以阴阳五行为主。先生以此拳传授与戴公文量、文勋,二公传戴公良栋,又授与子戴公名魁字佐清。余师学技十易寒暑,技术成矣。但武艺习要潜心玩味以思其理,。。。以此视近世演武者,异不异乎,同不同乎?”程改抄的“六合拳序”到此就完了,没有戴龙邦的落款,也没有他自己的落款。

    “九要论”在李祯及其师爷马学礼的各支传谱中都没有,郭维翰的传谱也没有,郭维翰的形意拳弟子李洛能传谱中也没有。但戴魁的弟子郭映田三十年代编著的戴魁口述的“心意拳术学”中为什么有?郭自己在该谱中作了说明,因为郭本身练形意拳的,后来改练心意拳,他说谱中大部分内容是戴魁口述的,少部分是自己摘自形意拳谱中的、与心意拳不相矛盾的理论。因此,如同个别几篇理论一样,“心意拳术学”中的“九要论”是郭氏摘自形意拳谱中的,不是戴魁传的。





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        近日,果敢战事尘嚣日上,有关果敢讨论也是愈来愈烈,但是主流认知之冷漠残忍,无知之程度令人心寒。

        中国的概念是什么?何所谓之中国?

        启于我五千年祖宗炎黄于甘凉,发于不绝如缕,生生不息之我华夏文明土地和人民,是以谓之中国也。对祖宗之义务,对子孙之责任,乃在于对华夏文明土地和人民之守护,无华夏之人民,则华夏之文明无从传承和发扬。

        所以,一个真正对华夏文明有着强烈责任感和情感的人,绝对不可能漠视继承华夏文明的人民被屠杀还能够无动于衷。

        是故,郑成功远窜海曲,举步维艰,力衰势微,闻马尼拉华人被屠,尤奋发而起,誓死讨之。这种作为绝对不是因为利益,也不是因为意识形态,更不是出于得失算计,而是一种奔流在华夏文明民族主义者血液中的才会有的本能和潜意识,就是这种本能意识,支撑着他光复中原的信念,让他无视现实中的力量对比,不在乎成败得失,如飞蛾扑火一般,屡挫屡起,鞠躬尽瘁,至死不渝,拼死捍卫华夏文明之根基---华夏的土地和人民。

       (相比之下,清廷对荷兰人对华人的屠杀则是听之任之,甚至窃喜。)

        就是因为这种对华夏文明之根基---华夏人民的本能的责任心,所以李定国奔缅甸,困荒野,不敢忘中原之民;张煌言入东洋,居海上,不忍弃江南好山色;朱舜水在日本,日夜兴寐,尤思中国之兴亡。

        而那些没有对华夏文明骨子里钟爱的人,就不可能感受到对华夏之民的义务,就不会因为对华夏之民遭受异族残忍蹂躏而发自内心产生同情,也就更不会对华夏文明有多少责任感和使命感。

        是故,为何祖逖热血盈胸,中流击楫,誓复中原,而晋元帝王敦则能漠然之;为何桓温叹息中原百年陆沉,屡思北伐,而殷浩则能漠然之;为何岳武穆怒发冲冠,常怀靖康之耻,勿忘中原之百姓,而宋高宗秦桧则能漠然之;为何张世杰陆秀夫文天祥身死大海,血洒大都,而张弘范贾似道则能漠然之;为何李定国张煌言郑成功或死荒野,或死海岛,尤不忘中原之光复,尤不忘马尼拉之华民,至死方休,而吴三桂洪承畴则能漠然之。

        一个真正的华夏文明信念下的民族主义者,必然绝不会把对华夏之民守护的信念当做一种权宜之计,当做一种利益博弈,因为这是一种发自他本能的情感,一种不需要思考的与生俱来的意识,这种情感和意识绝不可能会作为交易的筹码。所以,岳武穆绝不会因为中原有刘豫汉奸军队洗劫江南,而丝毫动摇光复中原的信念;李定国绝不会因为中原有吴三桂尚可喜这些败类,而怀疑推辞拯救中原的使命。



        而今天,果敢人民如此困苦的境地的根本原因,不在于他们自己,而在于近代以来中国积贫积弱,而在于西方列强的野蛮入侵。是西方列强的野蛮入侵导致他们被强行与自己的祖国分割开来,是近代中国的软弱导致了他们无穷无尽的苦难。忘记他们的屈辱,就是忘记近代中国的屈辱;漠视他们的苦难,就是漠视近代中国的苦难。

        异族残酷压迫下果敢人民不得已的黄赌毒,乃是因为西方列强将华夏子孙和他们的祖国野蛮分割种下的苦果,只会是西方列强野蛮入侵罪行留下的铁证,却绝对不能成为我们漠视华夏同胞苦难的理由。

        中国的崛起不仅仅是经济的崛起,不仅仅是国防的崛起,更重要的华夏文明的崛起。当世之时,华夏的子孙和华夏的文明能否得到守护和发扬,这才是历史衡量我们一代人作为对错的根本标杆,不要在乎港汕和台杂这些汉贼群宵的杂音,因为立志复兴华夏者,小丑宵小不足以惑其心,他只需要做好自己对历代祖宗和后世子孙的责任和义务,无愧于祖宗子孙即可。

        他人之不孝祖宗只能成为不孝祖宗者之借口,而不会成为孝于祖宗者之借口;他人之不忠于华夏只能成为不忠华夏者之理由,而不会成为忠于华夏者之理由。岳武穆绝不会因为宋高宗秦桧而忘记中原之民,李定国绝不会因为吴三桂尚可喜而抛弃天下之姓,是以真正忠于华夏,真正孝于祖宗绝不会因为任何理由去推辞奔流于血液中的对祖宗子孙所需承担的义务和责任。

        历史是无情的,历史是公正的,在五千年伟大民族绵延不绝历史典籍的笔下,任何放弃华夏文明的意识形态都只会被最终无情抛弃,无论是communism还是democracy,无论现在何等轰轰烈烈,都只能最终不过是付诸丹青一笑,只有攘夷的管仲,击楫的祖逖,崖山的张世杰,荒野中的李定国才能够定格于青史,英名于万世,为他们守护过的后世子孙所不忘,所仰慕。而如晋元帝如张弘范如洪承畴之作为者,无论当世何等熊熊如火,在历史的笔下,洗净铅华之后,只不过是历史的浮渣,后人的笑柄而已。

        我们在看着历史,历史也在看着我们。

        犹记得洪武北伐之檄文:

        予恭承天命,罔敢自安,方欲遣兵北逐胡虏,拯生民于涂炭,复汉官之威仪。虑民人未知,反为我仇,絜家北走,陷溺犹深,故先逾告:兵至,民人勿避。 予号令严肃,无秋毫之犯,归我者永安于中华,背我者自窜于塞外。盖我中国之民,天必 命我中国之人以安之,夷狄何得而治哉!予恐中土久污膻腥,生民扰扰,故率群雄奋力廓 清,志在逐胡虏,除暴乱,使民皆得其所,雪中国之耻,尔民等其体之。









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    泰国白庙另建厕所 供非中国旅客使用(图)

    资料图:泰国白庙

    泰北清莱白庙是观光客重要景点,连厕所都金碧辉煌,吸引不少大陆旅客,但庙方头痛陆客不注重卫生清洁,决定另建厕所供非大陆旅客使用。图为白庙厕所。

    在泰国北部清莱的白庙,由于一直都有大批大陆旅客到访,但陆客不注重厕所卫生整洁,庙方已经决定另建一处厕所专供非大陆旅客使用。

    根据曼谷邮报(BANGKOK POST)报导指出,庙方已经决定新建一处厕所供泰国民众和非大陆旅客使用。

    泰北白庙位于清莱省清莱市郊,纯白的建筑与泰国佛寺有截然不同风貌,受到各国旅客的喜爱,近来尤其受到中国大陆旅客的青睐,但也由于部分大陆旅客不注重厕所清洁卫生,包括在地板上大号,卫生棉贴在厕所墙上,让庙方头痛,一度关闭禁止大陆旅客进入参观。

    如今庙方决定新建一处厕所专供非大陆旅客使用,因为大陆旅客使用过后的厕所无法供其他国家旅客使用,所以一定要建新的厕所。

    中国大陆已经成为造访泰国最多观光客的国家,去年有462万名中国大陆旅客到访泰国,占所有国际旅客的近2成,远远超过其他国家。(中央社)



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                                      [转载]惊天噩耗,黄河被治死了!

     

                                           作者: 北京南城大爷二世

    黄河让你们用无数的水库、水闸等等工程措施给治死了。你们把黄河源头当作水塔,把黄河当作一条水管子,用开关水龙头的办法来解决生态灾难,黄河已经死定了。现在又来打长江的主意了。黄河没水了,长江还在流,但一系列大型水坝一拦截,长江也只有步黄河之后尘了。


    被工程措施致死了的黄河

    十年之前,我曾经写过一篇文章,题目是“黄河是一条破水管吗?”,核心论点是,反对以工程措施为主来解决生态问题。比如说,天津没水喝了,就搞些调水工程,把天津周边的水都调过去缓解喝水问题。

    要调水,不是一件简单的事。好不容易花了几十年修水库、挖引水渠,把这一套调水系统建成了,没有料到的是由于森林植被被毁灭,大范围生态环境急剧恶化,整个华北地区已经没有一条长流河。河干了,这些调水工程就全成了摆设。
    当局的对策是继续搞更大、更疯狂的应急工程。海河水系不是没水了吗?从地图上看,把老祖宗修的大运河系统加以改进,可以把黄河的水调来应急。调水线路超过了一千里,天津得到的水因为沿途渗漏蒸发等等消耗,实际上耗费了大约两倍多的黄河水。

     




    黄河也没有多少水可调,还需要从位于防水闸门上游的小浪底水库调水。小浪底放出的水,经沿途损耗,能流到天津的只有七分之一。
    小浪底是个大水库,那么小浪底的水够用吗?不然,黄河也是病入膏肓,水太少,小浪底也无水可蓄。那怎么办?再从上游调。龙羊峡、刘家峡、万家寨、三门峡,四大水库竭力向小浪底放水。算下来,天津喝这一口水,需要耗费黄河几大水库当时的一大半存水。
    这就是一个典型的以工程措施解决生态问题的缩影。这种从上游一级一级地放水,还有一个名称,叫做“接力输送”。多年前我就说过一句不好听的预言,外行都看得出来这个接力输送也不是那么好接力的,弄不好,黄河中游甚至上游都可能断了流。




    果不其然,黄河断流越来越厉害,中游各主要支流也开始断流。于是一个新的词组开始频繁出现,叫“分段小流量”。为什么不叫“分段断流”呢?因为主管部门用工程措施来解决这个生态问题,不让它断流。比如2002年黄河中游统管流量每秒不足一个立方米,对于一条大河,这实际上等于断流了。万家寨水库紧急放水,这就算成功化解了危机。这种情况多次发生,每次都是应急放水,让河道里有那么点水在流着,这就叫“黄河水利委员会启动应急机制,使断流危局化险为夷”。让我来评论,这应该叫猫盖屎,是掩饰问题,加深危机,而不是解决问题的方法。
    又一个新词组出现了,叫“源头断流”。一位专家在文章中这样写道:“正在大家关注黄河下游断流越演越烈时,黄河源头地区两湖间出现了断流。2003年年底鄂陵湖出水口竟出现有数据记载以来的第一次断流。作为黄河水塔的源头地区,以兰州水文站多年平均径流占黄河总水量的56%以上,黄河源头的断流给人又一次敲响了警钟。黄河到底怎么了?”




    问谁呢?黄河让你们用无数的水库、水闸等等工程措施给治死了。你们把黄河源头当作水塔,把黄河当作一条水管子,用开关水龙头的办法来解决生态灾难,黄河已经死定了。现在又来打长江的主意了。黄河没水了,长江还在流,但一系列大型水坝一拦截,长江也只有步黄河之后尘了。这个政权不把中国搞成一片荒漠,是不肯撒手的。
    所有的要害问题最终归结于产权,这个国家既不是人民的,也不可能永远是他们的。他们早就把妻子、家小移出了这块弃地,兜里揣了几本外国护照,随时准备逃。以这样的心态活一天、算一天,谁还会操心黄河、长江的死活呢?

     

     



                       

                          






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    原文地址:民主名博的博客网址一作者:大业
    民主名博的博客网址一

    http://lichenhui.blogchina.com/李晨辉博客
    http://blog.sina.com.cn/danqing陈丹青的博客
    http://xiongfeijun.blogchina.com/熊飞骏博客专栏
    http://blog.ifeng.com/1354497.html颜昌海的博客
    http://blog.sina.com.cn/heweifang贺卫方的博唠阁
    http://blog.sina.com.cn/lichengpeng李承鹏的博客
    http://yanghengjun.blogchina.com/杨恒均博客
    http://zhuzhenqiang.blogchina.com/祝振强博客
    http://blog.ifeng.com/1341507.html鄢烈山的博客
    http://blog.sina.com.cn/wysr2007五岳散人的博客(三级宪政)
    http://zaj6622.blogchina.com/木然博客
    http://ditianlang.blogchina.com/风青杨V博客
    http://sxcjh.blogchina.com/程江河博客
    http://liliqin1128.blogchina.com/李悔之博客
    http://zhirong1776.blogchina.com/刘植荣博客
    http://chenzhiwu.blog.sohu.com/陈志武博客
    http://yangjishengvip.blog.sohu.com/杨继绳博客
    http://yangpeichang.blog.ifeng.com/杨佩昌的博客
    http://maoyushi.blog.sohu.com/茅于轼博客
    http://blog.sina.com.cn/shikang石康博客(一起说话,一起奋斗)
    http://hangyiwei.blogchina.com/航亿苇博客
    http://murongxuecun.blog.sohu.com/慕容雪村的博客
    http://blog.sina.com.cn/zhudake朱大可博客@栅栏后的絮语
    http://wenjunq.blogchina.com/钱文军博客
    http://wujiaxiang.blog.ifeng.com/吴稼祥的个人空间
    http://chenxingzhi.blogchina.com/陈行之博客
    http://blog.sina.com.cn/fuguoyong追寻失去的传统.傅国涌
    http://qiuliben.blog.ifeng.com/邱立本的博客
    http://blog.sina.com.cn/laotuzaizi秦全耀的BLOG
    http://liujunning.blogchina.com/刘军宁博客
    http://art2511.blogchina.com/吴祚来博客
    http://dingdong559.blogchina.com/丁咚博客
    http://blog.ifeng.com/1421215.htmlxinlijian的博客(信力建)
    http://yujianrong.blogchina.com/于建嵘博客
    http://ykz1969.blogchina.com/叶匡政博客
    http://blog.sina.com.cn/tyhbchina无能的王小山
    http://zhangmingrd.blog.ifeng.com/张鸣:中国人的坏脾气
    http://blog.sina.com.cn/xzp9hmvmvhskcf8q鲁国平的BLOG
    http://huxingdou.blogchina.com/胡星斗博客
    http://blog.sina.com.cn/hesanwei何三畏的BLOG
    http://zhangyaojie.blogchina.com/张耀杰博客

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    心意精义中记载有李洛能传车氏时称形意拳,并称车氏去戴二闾处后,回到太谷过了许多年后又改称自己练的心意拳。
    这说明:1,郭维翰把改变过的拳传 李洛能,告诉他是形意拳,是十分诚实的,因为万一将来发现与戴氏心意不一样,郭维翰也有理由说:我没有告诉你传你的是心意拳,告诉你传你的是形意拳,早就 说明过,所以怪不了我;2,或者是郭维翰告诉李洛能是心意拳,但山西人发音易混,在李洛能听起来就是”形意拳“了,故仍然是音误造成形意拳名;3,车氏从 李洛能处学的是形意拳,为了栽赃戴家,不仅编造自己从戴二闾再学,从戴二闾处得到所有车氏自己编造的伪文,也把李洛能传的几个套路、几个形也说成是戴二闾 传他的,甚至把自己练的拳也改名为心意拳---希望那样能更证明一切都是来自戴二闾的。事实上,戴二闾连李洛能都没有怎么传--就是改编过的形意拳也主要 是郭维翰传的,戴二闾怎么可能亲自传车氏?!由此看来,形意拳名是李洛能误把心意拳听成形意拳,而车氏为了栽赃,因其本人是山西人,明白心意拳与形意拳发 音的细微区别,知道戴家是练得心意拳,自己跟李洛能练的是形意拳,为了栽赃又把自己跟李洛能练的拳改称心意拳;李洛能回到河北家乡依然称形意拳,他的河北 弟子、徒孙都称形意拳,其中包括他河北曾孙辈的孙禄堂也是从他师父李魁元处听说是形意拳,李魁元是从师父郭云深处听说,郭自然是从李洛能处听说的形意拳。 孙写书自然是形意拳之名称了。与本人的”形意拳名因音误而诞生“之说,毫无矛盾!
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    今年(15年)一月初,我几乎在差不多十多天连续失眠的情况下,应无锡同门之邀从扬州达到无锡,与吴氏太极同门师兄弟(其中七人是马公岳梁恩师在无锡收的弟子)及晚辈一起切磋、交流,受到同门的热烈欢迎与盛情款待。

    这些同门师兄弟原来都是无锡王絅孙的弟子,王絅孙师叔在上海念书时曾拜吴鉴泉宗师学太极,拜崔振东宗师学八卦,后来王絅孙师叔又在无锡继续随吴鉴泉宗师的亲外甥赵寿春师伯学吴氏太极。因此王絅孙师叔与紫元太极恩师马公岳梁、八卦(及唐万义心意六合拳)恩师纪公晋山都是师兄弟。如此,两门同门,紫元与他们相会就额外亲切,紫元还表演了心意六合拳、阴阳八盘掌。

    王絅孙师叔之子王建之赠送给紫元几张珍贵照片,其中一张是王絅孙师叔陪吴鉴泉宗师及赵寿春师伯游苏州虎丘时留影。而正是这张照片,被吴图南拿去在其《太极拳研究》一书中出版,把照片中的王絅孙师叔声称是他吴图南本人,难怪那书只在香港出版!

    左为无锡市武协秘书长张碧燕女士,右为无锡吴氏太极拳协会主席王建之先生







    照片中左为王絅孙师叔(即鉴泉宗师之右身侧),中为鉴泉宗师,右赵寿春师伯


    此取自吴图南香港出版的《太极研究》一书,吴图南将左侧的王絅孙师叔说成是他自己。




    马公、吴师母英华(鉴泉宗师长女)与他们在无锡收的弟子们


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    斯里兰卡模式失败说明了什么问题?

     

    (个人观点,不代表任何组织)

     



     

        今年一月份,随着迈特里帕拉•西里塞纳(Maithripala Sirisena)击败马欣达•拉贾帕克萨(Mahinda Rajapaksa),成为斯里兰卡新总统之后就与中国的磨擦不断,日前斯里兰卡宣布停止大批中国在斯里兰卡的建设项目,并禁止中国军舰、潜艇停靠斯里兰卡,让中国专家鼓吹了多年的“斯里兰卡模式”成为了世人的笑柄!

        所谓的“斯里兰卡”模式是指:2009年初,中国以大量军事援助并派遣时任解放军副总参谋长马晓天(现任空军司令)为总指挥,帮助斯里兰卡政府军打击国内最大反政府武装——泰米尔猛虎武装组织,导致声称拥海陆空三军强大势力的泰米尔猛虎武装组织在极短的时间内土崩瓦解!战后斯里兰卡政府为报答中国帮助打击泰米尔猛虎武装组织,将斯里兰卡大部分港口、码头等重要战略项目交给中国建设,并从中国手中得到大量经济援助,让中国专家欢喜雀跃,高呼控制了斯里兰卡等于控制了印度洋!这个模式就是中国专家所谓的“斯里兰卡”模式!

        在帮助斯里兰卡瓦解了泰米尔猛虎武装组织之后,中国不顾缅北(即云南省“麦克马洪线”地区中国领土,下同)是中国领土、也不顾历史上缅北华人武装曾为巩固中共新生政权立下汗马功劳的事实,更不顾缅北华人同胞同为中华民族一母同胞的事实,盲目将“斯里兰卡”模式复制到缅甸,以为只要大量军事援助缅甸,并帮助缅甸政府军武力消灭国内各民族武装,缅甸也会象斯里兰卡那样感激中国,让中国在缅甸兴建军事基地,实现中国所谓的“印度洋、桥头堡、大通道”战略!

        2009年8月,在中国利益垄断腐败集团头子周永康的大力支持下,缅甸政府军挥师中缅边境率先拿唯一一支由汉族华人为主体的民族武装——果敢同盟军开刀,将果敢同盟军赶出果敢,实际占领了果敢这块中华民族祖宗之地!中缅边境地区也由此陷入了动荡不安、无数华人同胞惨遭缅族侵略军残酷镇压而流离失所的悲惨境地……!

        如今,斯里兰卡政局的变化有力地证明:所谓的“斯里兰卡”模式是失败的、是行不通的!毕竟:国与国之间没有永远的敌人,也没有永远的朋友,只有永远的利益!中共应有自知之明:世界上绝大多数国家都是有信仰的国家,但中共没有;世上绝大多数国家也是民主或正走向民主的国家,中共也没有!中共与这些国家既没有共同或相似的宗教信仰和价值观,更无自由民主的意识与思维!世界上绝大多数国家对“马列”谈虎色变!他们不可能跟中共做真心朋友,配合中共搞“一带一路”、“中缅孟印”战略,它们对中共有的只不过是利用而已!

        比如:缅甸是一个佛教国,也是一个正在走向民主的国家。缅甸跟中共既无共同的宗教信仰,更无共同的民主价值观,所以缅甸不可能跟中共做真心朋友,对中共只有利用。毕竟1960年虽然缅甸从中共手中得到缅北大片中国领土,但50多年来缅甸一直没有办法实际控制缅北,所以目前缅甸需要趁中共掌权的时候利用中共,支持与配合让其占领缅北,不然待将来中国人民觉醒过来就不会承认中共与缅甸的边界划分,并要求重划中缅边界,到时缅甸就永远也控制不了甚至失去缅北这块中华民族领土!中共的利用价值对于缅甸而言别无其他,仅此而已!

        所以,即便中共帮助缅军瓦解了所有民族武装组织,帮助缅甸占领了缅北这块中华民族领土,缅甸也不会对中共感恩戴德,更不可能让中共在缅甸建军事基地,帮助中共实现所谓的“印度洋”战略!毕竟别人的国家不是中国的自留地,想种什么就可以种什么!想来就来,想走就走!一个国家的政权是有寿命限制的,但一个国家的利益会永恒的!别人的国家政权即使一时有利于中国,但不会永远……!

        当然中共会难以相信:为什么它不惜背负出卖缅北华人同胞利益之名,花那么大的力气来帮助缅军打击缅北华人武装,让缅甸实际占领缅北这块中华民族祖宗之地,但缅甸还是不领情?但到时缅甸的回答必定让中共气结:一个连自己国家领土和同胞都可以出卖的政权还有什么是不可以出卖的?这样的政权又怎么能够是缅甸可以信赖的朋友?所以,希望中国那些所谓的专家趁早醒醒吧?毕竟对于任何一个国家政权而言:唯有为自己的国家、为自己的民族开疆拓土,为自己的民族同胞提供强力的保护伞,这才是真正的、永恒的国家利益!


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    马克思的终极秘密 -- 让你目瞪口呆!(转载)

    (2015-03-06 15:01:44)
    标签:         作者: 观浪

    情感

    分类: 历史与真相
    我们中国人从小到大被强行灌输了马克思的理论,但是我们对马克思本人并不真正了解。在莫斯科的马克思研究所里有一百多卷马克思写的文字,但只有十三卷出版了。马克思写的那么多其他东西到底是什么呢?为什么不出版呢?想隐藏什么吗?

      近来看到网上流传着有关马克思和撒旦教的文章,于是找到有关马克思生活和工作的英文版书籍[1,2],看到了更多马克思不为人知的生平。

      1818年5月5日,马克思出生在一个富裕的犹太人律师家庭。当马克思六岁时,他的家庭皈依了基督教,他早年是一名基督徒,信仰上帝。他高中毕业时,成绩很好,一切看起来正常。他父亲对他寄予厚望。

      然而在他上大学期间,他的性格大变,心中充满了仇恨与狂妄自大,引起了他父母的不安和痛苦。

      马克思家庭富裕,父亲在他上大学期间给他很多钱供他挥霍[3],而且马克思和燕妮(Jenny von Westphalen)已经秘密订婚了(燕妮家境比马克思好,人也长得漂亮,是众多小伙子追求的对象)。按照常理来说,此时的马克思应该对人生是正面而积极的。那他为什么一下子变得心中充满仇恨呢?原来他进入大学后,马克思加入了由乔安纳?萨斯卡特(Joana Southcott,据称与Shiloh魔鬼有交道)主持的撒旦教会[2],成为魔鬼教的一员。

      按照西方宗教讲,撒旦是堕落的天使,从而成了魔鬼,对上帝充满仇恨与妒嫉。撒旦教会宣传对上帝的仇恨,同时对人类也充满仇恨(因为上帝创造了人类)。

      马克思上大学初期,打算学习诗歌和戏剧。从他写的一些诗词和剧本中,人们可以看出马克思心中对人类与神的仇恨。例如,马克思在表达自己的《绝望者的魔咒》(Invocation of One in Despair)一诗中写道:“我剩下的只有仇恨”,“我将在上苍建起我的王座,寒冷与恐惧是其顶端,迷信的战栗是其基座,而其主人,就是那最黑暗的极度痛苦。……”。作者在诗中透露心迹:梦想成为恐怖之王,毁灭整个世界。马克思还喜欢复述哥德写的《浮士德》中恶魔(Mephistopheles)的话:“一切存在都应该被毁灭。”马克思在《人之傲》(Human Pride)一诗中说:“带着轻蔑,我在世界的脸上,到处投掷我的臂铠,并看着这侏儒般的庞然大物崩溃,但它的倒塌仍不能熄灭我的激情。那时,我要如神一般凯旋而行,穿梭于这世界的废墟中。当我的话语获得强大力量时,我将感觉与造物主平起平坐。”诗的作者从世界的毁灭中获得快感,其心中的仇恨与狂妄程度可见一斑。

      曾经一度是马克思最亲密的朋友巴古宁(Bakunin,和马克思共同创建“第一国际”的俄国无政府主义者,也是个撒旦教徒)写道:“人必须崇拜马克思。人至少必须惧怕他,以得到他的宽恕。马克思是极度自大的,自大到肮脏和疯狂。”

      有一点需要指出的是,撒旦教的成员并非唯物主义者,他们并不是无神论者,他们相信死后的生命。撒旦教的信徒们相信神的存在,只是他们仇视神,想超过神,爬在神的上面(至少要和神平起平坐)。例如在其写的和撒旦教有关的剧本《Oulanem》中(Oulanem是撒旦的一个宗教仪式名称,Oulanem is a ritualistic name for Satan[2]),马克思不否认死后的生命,而是认为死后的生命充满了最高的仇恨。作者在剧中把自己的灵魂卖给了魔鬼。[1]

      马克思死后不久,他的前女佣海伦(Helen Demuth)说:“他(马克思)是一个敬畏神的人。当他病重时,他独自在房间里,头上缠着带子,面对着一排点燃的蜡烛祈祷。”分析指出,马克思的祈祷仪式不是犹太教的(也不是基督教的),很可能是撒旦教的某种秘密魔法仪式。真实的马克思不是无神论者。

      1854年3月,马克思的儿子埃德加(Edgar)在写给马克思的一封信的开头,竟然这样称呼自己的父亲:“我亲爱的魔鬼”(My dear devil)。而撒旦教徒正是这样称呼其所爱之人的,难道这是巧合吗?不仅如此,马克思的一个女婿爱德华(Edward Eveling)也是撒旦信徒。马克思的好友普鲁东(Proudhon,社会主义思想家),同样崇拜撒旦。德国著名诗人海因(Heinrich Heine)是马克思的亲密朋友,也是一名撒旦崇拜者,并且在诗中公开赞美撒旦,说撒旦“是个可爱、迷人的男子”。

      马克思在他的公开作品中仇视资本主义人所共知,但他在伦敦的股票市场中炒股票,亏了大量的金钱。偶尔也有赚的,1864年6月,马克思在给其叔父(Leon Phillips)的信中说他在股票市场中赚了四百英镑[2]。

      马克思从恩格斯那里得到大笔钱财,但是显然不满足。当他妻子的一位九十岁伯父要死时,马克思在给恩格斯的信中写道:“如果那条老狗(old dog)死了,就对我无碍了。”恩格斯回复道:“祝贺你,你继承遗产的障碍得病了,我希望他现在就大难临头。”那位被马克思称为“老狗”的九十岁老人去世后,马克思写道:“这是一件幸福的事。……若不是那条老狗把财产的大头给了他屋子的女主人,我妻子还能得到更多。”

      马克思和恩格斯都是高级知识份子,然而人们发现,他们的通信却充满了猥亵下流之语。除了大量的淫秽之辞之外,他们没有任何一封信是交流人道主义和社会主义梦想的。

      再看看马克思对自己母亲和妻子的态度。1863年12月,马克思写信给恩格斯说:“两小时前我收到一封电报,说我母亲死了。……在很多情况下,我需要的不是一个老妇人,而是其它。我必须动身去Trier接收遗产(笔者注:Trier是马克思的出生地)。”马克思心中关心的只是遗产而已。另外,马克思与妻子燕妮关系不好,她两次离开了他,但后来又回去了。燕妮死后,马克思连她的葬礼都不参加。

      马克思不尽养家的义务,尽管他有能力赚钱养家,他靠恩格斯而生活。马克思和妻子生了六个孩子,三个孩子因为缺少营养而死,两个女儿和一个女婿自杀(女儿Eleanor在恩格斯临死前说出马克思有私生子之后崩溃了,从而自杀身亡)[2]。马克思还酗酒严重。[1]

      马克思对自己的亲人如此绝情,对其他人就可想而知了。众所周知马克思是犹太人,但他却仇视犹太人,还特地写了一本反犹太的书,叫《犹太问题》。他仇视德国人、中国人,蔑视地说:“德国人,中国人,犹太人都是小贩”。他称俄国人为“饭桶”,称斯拉夫人为“垃圾人种”,是“反动”种族,应该立即在世界革命风暴中毁灭。

      马克思在《共产党宣言》等书中声称为无产阶级而奋斗,但是却称无产阶级的人为“蠢蛋、恶棍、屁股”,称黑人为“白痴” ,甚至拥护北美的奴隶制……

      1960年1月9日,德国报纸《Reichsruf》爆出更大丑闻:奥地利总理日尔巴(Raabe),曾将在秘密档案馆中被偶然发现的一封马克思的亲笔书信送给苏共领导人赫鲁晓夫。信中证实,马克思曾经是奥地利警方的一名领赏告密者,他在流亡伦敦的革命者队伍里当间谍。马克思每提供一条消息,就获得25元的奖赏。他的告密范围涉及到流亡于伦敦、巴黎、瑞士的革命者[1]。

      马克思死于1883年3月14日,埋在伦敦的高门墓地(Highgate cemetery),只有六个人参加了其葬礼。而这个高门墓地是伦敦地区撒旦崇拜的中心,许多崇拜魔鬼的神秘黑色仪式在这个墓地举行。

      事实无疑地表明,马克思是撒旦教的信徒。当然马克思不敢承认,为了掩盖,于是谎称自己是无神论者,熟练地运用了撒旦的伎俩--谎言与欺骗。换句话说,马克思作为共产党的教主,用无神论、唯物论来掩盖共产魔教的真面目,想得到从心灵上毁灭人类的目的。

      马克思在《共产党宣言》的开头就说:“一个幽灵,共产主义的幽灵,在欧洲大陆徘徊。”不少人对此有困惑。现在我们应该明白了,这个“共产主义的幽灵”,其实就是马克思心目中的撒旦。
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    有网友“檀佛”先生留言道:“我靠啊,紫元真是太厉害了!怪不得那多的人恨你,你,让太多的骗子不舒服了,你挡了太多人的财路!另外,山西宋氏形意,用《少林寺》电影中方丈的剧照,冒充宋世德的照片,也是滑天下之大稽,无耻的令人发指!请紫元同志关注并揭露之!”、“《少林寺》饰演方丈的张建文是河南戏曲剧团的戏曲演员,拍完《少林寺》后,他并未参与其它影剧的拍摄,而是回归本质工作,继续演戏曲,后来担任河南戏曲剧团的副团长。鄙人曾经在武术万维网和形意百度贴吧,详细对比过宋世德的所谓遗照和少林寺方丈中的剧照,完全是同一个人。但所发的帖子都被删除了。紫元先生在武林影响巨大,请您揭露他们这一无耻行为。这个少林寺方丈的剧照,是正儿八经的挂在宋氏形意拳血脉嫡亲传人的网站上和家中的正堂上的!这是极度无耻的行为!”
     
    过去紫元也过目过该照片,只是觉得眼熟,未作深究,今紫元一查,果然如此!而且在阿胡--胡刚的书中也用此伪冒的宋世德照片 ,以讹传讹。是谁最先用《少林寺》电影中方丈的剧照伪冒宋世德的照片的,倒不是最重要的问题,重要的是为什么山西太谷形意门的伪造案件层出不穷?!


    《少林寺》电影中方丈的剧照被用来伪冒宋世德的照片

    自光绪22年前后太谷形意门的车毅斋(1833--1914)、宋世荣(1849--1927)在他们编著的《六合拳经》中,首次将第一篇伪文“六合拳序”加入后,紧接着在光绪23年车毅斋、宋世荣的师弟李广亨(1845--1929)抄录的《心意精义》中,则伪文泛滥,除了“六合拳序”外,为了堵该伪序的漏洞而编造了一系列伪文以及特别列出的“旁注说明”,结果如一切撒谎造假者一样,越堵,漏洞越大。



    《心意精义》中的《内功经》及旁注


    如《内功经》,宋世后人曾撰文说:“ 宋世荣二十四岁时,又结识了燕都刘晓棠先生。刘晓棠先生曾供职于沈阳故宫工部库中,库中藏有武学秘籍《内功四经》。此《内功四经》包括:《内功经》、 《纳卦经》、《神运经》、《地龙经》。刘晓棠遂将《内功四经》赠送给宋世荣。宋世荣得到《内功四经》之后,反复精研习试、并结合家藏《易筋》、《洗髓》二 经,于内功方面专心研究,其后又融会贯通太极、八卦诸拳,独创出了内功精深、发劲(力)独特、别具风格特色的宋氏形意拳。”

    可是在《心意精义》的“内功四经”篇章前,则有“车二师兄同治间得自师爷戴二闾,余抄录之”的 旁注。这不仅与宋世荣的后人之说有矛盾,也与郭维翰传人、戴魁的谱有矛盾,因为他们的传谱里根本没有”内功四经“,当然也没有“六合拳序”、“姬际可自述文”、 “戴龙邦乾隆四十三年重序”等。因此,把“九要论”、“内功四经”也声称是“得自师爷戴二闾”,是为了混淆耳目,以掩盖“六合拳序”、“姬际可自述文”、 “戴龙邦乾隆四十三年重序”等伪文的栽赃!(“内功经”最早是宋世荣得到的,但在《心意精义》中却把《内功经》也说成车氏得自戴二闾,这更说明了车氏用真 真假假的方式栽赃戴家的存心及用意。文见“《心意精义》上有‘九要论’等,说明什么?  颜紫元”)

    后来太谷车氏的徒孙吴殿科(刘俭的弟子)为了堵师爷的谎言,又发明了“曹继武诈死说”。而吴殿科徒孙辈的山西形意门人崔虎刚(胡刚)阿胡先生则更是青出于蓝而胜于蓝,不仅剽窃师爷辈的吴氏“曹继武诈死说”,而且伪造文献、制造伪说等等无不用其极!在拳术史上大概只有河北形意门孙禄堂的徒孙、孙剑云的爱徒--阿童--童旭东氏,可以与之一拼!

    因此,最先用《少林寺》电影中方丈的剧照伪冒宋世德(1857--1921)的照片的,是阿胡的可能性,也是极大的,因为宋氏后人不会智商低劣到分不清是不是自己家里人,拿一个毫无宋家人遗传特征的人当成祖辈,除非是为了告诉世人他们很白痴!所以不会是宋家的人。而事实一再证明阿胡造假起来是没有底线的,而且很有阿Q的神髓,所以除了他之外还会有谁?!阿胡将此照放在书里就完全可以理解了!







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    山西人发音特别容易混,如山西人“姬龙峰”被河南人听成“姬龙凤”,“姬公”被听成“姬宏”,“尊村”被听成“均村”。。。。而明末万历年间河南怀庆府蒋发的山西老师(陈鑫谱载:前明汾州府汾河小王庄王氏)“王公悦”(家谱载,为王氏明初移民七世祖,有王公悦、王公素兄弟俩)被蒋发极其弟子听成“王宗岳”。。。凡此,不胜枚举。除了山西人发音的问题外,当然也与当事人的文化程度有关,如上述的蒋发及本文要说的李洛能基本上就是文盲,历史上武术名家是文盲的还是占比较大的比例的。这给武术历史、文献、理论的研究带来较大的挑战,但并不是不可战胜的,只要有锲而不舍的精神!


    河北人李洛能到山西学拳,郭维翰告诉他说是心意拳,但老能则听成了“形意”拳,这个在李洛能山西太谷教的弟子李广亨的《心意精义》中有记载,即李洛能在太谷传弟子时称形意拳,他太谷的弟子们也一直这么认为的。到李洛能告老还乡回河北深县老家后,他太谷的弟子车氏、宋氏遇到了来山西祁县教心意拳的河南人买状图,一对比,车氏、宋氏吃惊不小,自己练得怎么与买氏的如此不同。于是车氏便去访师爷戴二闾,至于戴二闾教没有教车氏几手,甚至有没有见过面,可能性应该是极小的,原因是戴二闾既然不肯教李洛能(主要是郭维翰教的),又焉能教李洛能弟子?果真戴二闾教过车氏的话,为什么车氏拳中没有半点戴氏心意的影子?!更何况当时戴二闾正患严重忧郁症,不久就“吞金而亡”呢!(详见紫元“《六合拳序》出处、缘由及辨伪”一文)




    但去了河南鲁山的车氏从买状图处得知是“心意拳”,于是立马意识到其师老能将“心意”听成“形意”了(李洛能回河北后继续告诉河北弟子是“形意拳”),于是回到太谷后就改回原称“心意拳”。由于自己的“心意拳”与真正的“心意拳”非常不同,经过多年苦思冥想之后,终于在光绪22、23年动笔,开始伪造大量伪文、伪说。其一是拉进与心意六合拳毫不相干的曹继武来与马学礼平起平坐,其二是在《心意精义》中一再强调他车氏的文献及部分拳路是得自戴二闾本人,以为栽赃戴家增重。很显然,不改成“心意拳”名,就无法栽赃练心意拳的戴家,所以必须改,而且制造的混乱越多就越不易被发现自己的造假,所以车氏又说心意拳是“少林支系”,又是达摩凭心意练功夫而创造的心意拳。。。下面吴殿科的手稿内容也继承了这个制造混乱来掩盖自己造假不易被发现的思路,传到了阿胡--胡刚手里,已经淋漓尽致,除了制造混乱外,好常常来个Q想的结论或者标题,对证据来个永远的“待补”,或者是一个永远的“新课题”。。。

    上面文献明明写着“形意拳名始自老农师”,可是到了车氏徒孙吴殿科处则又改写了,而且改得很混乱,自相矛盾!下面我们看看吴殿科的手稿:




    吴殿科的手稿中,“形意拳”名的诞生有互相矛盾的两种说法,1,是姬氏得岳飞谱,改六合拳名为形意拳名; 2,是戴龙邦根据象形会意而改名为形意拳名。这二说不仅互相矛盾,也与历史事实完全相违背,因为姬氏传人,包括戴氏,至今都称心意拳,没有称形意拳的。





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  • 03/15/15--01:42: 太極法說
  • 太極法說
    EXPLAINING TAIJI PRINCIPLES
    [translation by Paul Brennan, Sep, 2013]

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    太極法說 - cover

     

    [On the front cover, there are two titles for the manuscript and five personal stamps:]

    太極法說〔吳愛仁堂〕
    Explaining Taiji Principles (below which is placed a Wu Airen “property of” stamp)
    吳鑑泉〔吳鑑泉章〕
    Wu Jianquan [signature] (with his stamp)
    吳氏家傳太極拳体用全書〔吳公藻〕
    Complete Book of Wu Style Taiji Boxing Theory & Practice (with Wu Gongzao’s stamp)
    黎鐸珍藏 1948〔黎鐸之印〕〔黎鐸〕
    “For Li Duo to Cherish” [in Wu Gongzao’s handwriting] (with Li Duo’s stamp, below which is “1948” written over a different Li Duo stamp)

    [As to Li’s role, I was contacted by YL Yip, son of a disciple of Wu Gongyi, who has this to say: “Mr. Li was a disciple of the Wu family and a rich man living in Macao. In 1940s, the Wu family in Hong Kong was so poor that they gave this book to Li for a big sum of money. Thus you can see his stamp of collection, which is a ritual of all Chinese book lovers and collectors. In 1979, when Wu Gongzao was released from prison and came to Hong Kong, Li returned the book free of charge. When Gongzao got hold of the book, tears rushed out of his eyes and his hands shook.”]

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    太極法說 - back

    [On the inside of the back cover is:]

    〔吳公藻印〕
    (a different Wu Gongzao stamp)

    [The personal stamps appear also upon three other pages of the manuscript. On the first page of the contents and last page of the main text are the Wu Jianquan stamp, followed by the Wu Gongzao stamp, then both Li Duo stamps. The Wu Airen stamp appears below the other stamps on the first contents page, but is crowded out by the spacing of the stamps on the last page of the main text and so is placed on its own on the first page of the main text.]

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    太極法說 - intro

    [On the inside of the front cover is this small introduction:]

    此書乃先祖吳全佑府君拜門後由斑侯先師所授是於端芳親王府內抄本在我家已一百多年公藻在童年時即保存到如今
    吳公藻識
    After my grandfather Wu Quanyou became a formal disciple, Yang Banhou gave him this manual. It is a handwritten manuscript that was made in Duan Fang’s royal mansion. It has been in our family for over a hundred years. I have preserved it up to now since my childhood.
         – comment by Wu Gongzao

    [This Yang family manuscript exists in two versions, placed side by side below. The pages on the left are the version owned by the Wu family, first shared publicly in its entirety in 1985, and the black & white photocopies on the right are of the version owned by the Yang family itself, first shared publicly in 1993. (Only the Wu family’s version is titled and has a cover, intro, and personal stamps.)
         To date these documents, all we really have to go on is Wu Gongzao’s comment of “more than a hundred years”. But when did he scribble his introductory note? The Wu family’s document was included as an extra section for a 1985 reprint of a Taiji manual Wu Gongzao had published in 1935, but Wu Gongzao had died in 1983, leaving the reprint to be published posthumously. Going by Jin Yong’s postscript to the reprint – dated Jan, 1980 – we are probably safe in assuming the reprint version of the book was already in preparation in 1979 and that Wu Gongzao’s introductory note was made around that time. And if we then assume Wu Gongzao was being accurate when he said “more than a hundred years”, the manuscript would be from no later than 1878. Yang Luchan, Wu Quanyou’s first teacher, passed away in 1872. The manuscript probably cannot be from any earlier than that or Wu Gongzao would more likely have been told that Yang Luchan was to be credited as well as Yang Banhou. It is even possible that the loss of Yang Luchan may itself have served as a motivator for preserving Yang family teachings and that his passing pushed the manuscript into being. Making a simple compromise between the two dates of 1872 and 1878, I will provisionally guess that the manuscript is from the thereabouts of 1875.
         One version was evidently copied from the other. This is demonstrated by the fact that there are some idiosyncrasies of text that are irrationally preserved. For instance, the title for section 13 in the contents uses 体, whereas the title for 13 in the body of the text uses the full version of the character: 體. All other occasions of 體 are written as the variant version 軆, except for one peculiar instance near the end of 13’s text, where 體 is used instead of 軆. This situation is identical in both documents. A more mindful act of re-rendering the text would simply put the more consistent 軆 in the places where 体 and 體 were being used in the original document, but what appears instead is the loyalty to words rather than text that is the hallmark of mere expedient copying. This indicates the process of copying the text was not done slowly and editorially in order to make a tidier version of the manuscript, but was instead the act of quickly copying words from one set of paper to another simply for the sake of making a copy, resulting in what is actually a sloppier version of the manuscript.
         As can be seen from examining both versions, they are clearly by the same hand, and so were probably not made very far apart in time. In which case, how close in time could they be? Taking up a pen and copying the text into a notebook myself, I found that to maintain a decent balance between efficiency and legibility, I averaged about twenty minutes to copy out a page of the manuscript. A more skilled calligrapher ought to be able to do it in about half the time, but a half dozen pages per hour still adds up to a full day’s work. I think it is doubtful these two documents were produced on the same day, but it is possible that one was copied from the other the very day after the first was completed.
         Even if they really happened to be made only a day apart, we can still reasonably conclude which of the two is the earlier document. When going through the process of simply copying out words, it is unusual to add words but very natural to accidentally leave a few words out. There are more occasions of words appearing in the Wu document being left out in the Yang document than the reverse. A less mindful process of copying out words also tends to generate more incorrect words than is the case with the thoughtful writing of an original document. Again the Yang document has more mistaken words than the Wu document. Both of these things indicate the Yang document was most likely copied from the Wu document, which would make the Wu document the earlier of the two. (*I have included a list of the textual variations further below.) It remains open to speculation as to why the Wu family should have the earlier version and the Yang family possess only a copy, and whether there were still earlier versions than the Wu version, or whether there were any further copies made in between the Wu and Yang versions and after.
         Since it appears to be the authoritative draft of the two, my typed transcription of the Chinese text below is entirely from the Wu document. The punctuation indicators appearing in the Yang family’s copy are absent from the Wu family’s version and so must have been added by a later hand, possibly a great deal later, and therefore in the interests of authenticity I have not included them in the transcription.]

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    太極法說 - 1

    太極法說 - 2

    太極法說 - 3

    太極法說 - 4

    目錄
    CONTENTS

    八門五步
    [1] The Eight Gates & Five Steps
    八門五步用功法
    [2] On the Training Method for the Eight Gates & Five Steps
    固有分明法
    [3] Our Innate Ability to Distinguish
    粘黏連隨
    [4] Stick, Adhere, Connect, and Follow
    頂匾丢抗
    [5] Crashing In, Collapsing, Coming Away, and Resistance
    對待無病
    [6] Fighting Without Mistakes
    對待用功法守中土
    [7] Practicing Maintaining the Central Ground in Fighting
    身形腰頂
    [8] The Body’s Posture – The Waist & Headtop
    太極圈
    [9] Taiji’s Circling
    太極進退不已功
    [10] Taiji’s Skill of Advancing & Retreating Ceaselessly
    太極上下名天地
    [11] Taiji’s Above & Below, or “Sky & Ground”
    太極人盤八字功
    [12] Taiji’s Eight Techniques in the Realm of Mankind
    太極体用解
    [13] Taiji’s Substance & Application
    太極文武解
    [14] Taiji’s Civil & Martial Qualities
    太極懂勁解
    [15] Taiji’s Identifying of Energies
    八五十三勢長拳解
    [16] On the Thirteen Dynamics Long Boxing Set
    太極陰陽顛倒解
    [17] Taiji’s Inversion of the Passive & Active Aspects
    人身太極解
    [18] The Taiji-ness of the Human Body
    太極分文武三成解
    [19] Taiji’s Separation of the Civil & Martial Qualities into Three Accomplishments
    太極下乘武事解
    [20] Taiji’s Lesser Accomplishment – Its Martial Quality
    太極正功解
    [21] Correctness of Skill in Taiji
    太極輕重浮沉解
    [22] Taiji’s Lightness & Heaviness, Floating & Sinking
    太極四隅解
    [23] Taiji’s Four Secondary Techniques
    太極平凖腰頂解
    [24] The Proper Alignment of Waist & Headtop in Taiji
    太極四時五氣解圖
    [25] A Taiji Map of the Four Seasons & Five Energies
    太極血氣根本解
    [26] The Essence of Blood & Energy in Taiji
    太極力氣解
    [27] Strength & Energy in Taiji
    太極尺寸分毫解
    [28] Taiji’s Reducing Measurements
    太極膜脉筋穴解
    [29] Vessels, Channels, Sinews, and Acupoints in Taiji
    太極字字解
    [30] Some of the Terms in Taiji
    太極節拿抓閉尺寸分毫解
    [31] Taiji’s Reducing of Measurements in the Context of Controlling, Seizing, Capturing, or Sealing
    太極補助氣力解
    [32] Taiji’s Boosting or Dissipating Energy & Strength
    共三十二目
    (Thirty-Two Sections in Total)

    [Supplementary Texts:
    太極空結挫揉論
    (i) Taiji’s Emptying, Tying Up, Filing, and Kneading
    懂勁先後論
    (ii) Before Identifying Energies and After
    尺寸分毫在懂勁後論
    (iii) Reducing Measurements After Identifying Energies
    太極指掌捶手解
    (iv) The Fingers, Palm, Fist, and Hand in Taiji
    口授穴之存亡論
    (v) On Personal Instruction in the Acupoints that Save or Kill
    張三丰承留
    (vi) What Zhang Sanfeng Inherited
    口授張三豐老師之言
    (vii) The Teachings of Zhang Sanfeng
    張三豐以武事得道論
    (viii) Zhang Sanfeng on Using Martial Arts to Achieve the Way]

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    太極法說 - 5

    太極法說 - 6

    太極法說 - 7

    太極法說 - 8

    太極法說 - 9

    太極法說 - 10

    太極法說 - 11

    太極法說 - 12

    太極法說 - 13

    太極法說 - 14

    太極法說 - 15

    太極法說 - 16

    太極法說 - 17

    太極法說 - 18

    太極法說 - 19

    太極法說 - 20

    太極法說 - 21

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    太極法說 - 23

    太極法說 - 24

    太極法說 - 25

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    太極法說 - 27

    太極法說 - 28

    太極法說 - 29

    太極法說 - 30

    八門五步
    [1] THE EIGHT GATES & FIVE STEPS

    方位 八門
    position / gate:
    掤 南 坎
    warding off – S / ☵
    捋 西 離
    rolling back – W / ☲
    擠 東 兑
    pressing – E / ☱
    按 北 震
    pushing – N / ☳
    採 西北 巽
    plucking – NW / ☴
    挒 東南 乾
    rending – SE / ☰
    肘 東北 坤
    elbowing – NE / ☷
    靠 西南 艮
    bumping – SW / ☶
    方位八門乃為陰陽顛倒之理周而復始隨其所行也總之四正四隅不可不知矣夫掤捋擠按是四正之手採挒肘靠是四隅之手合隅正之手得門位之卦以身分步五行在意支撑八面五行者進步火退步水左顧木右聁金定之方中土也夫進退為水火之步顧聁為金木之步以中土為樞機之軸懷藏八卦脚跐五行手步八五其数十三出於自然十三勢也名之曰八門五步
    The positions of the eight gates are based on the principle of the passive and active aspects inverting each other, cycling round and round, following each other in their process. All of the four primary techniques [corresponding to the cardinal directions] and four secondary techniques [corresponding to the corner directions] must be understood. Warding off, rolling back, pressing, and pushing are the four primary techniques. Plucking, rending, elbowing, and bumping are the four secondary techniques. The combining of these cardinals and corners thus positions the trigrams.
         The body makes its steps according to the five elements, bracing in all directions. The five elements are: advance (fire), retreat (water), step to the left (wood), step to the right (metal), and stay in the center (earth). Advancing and retreating are the steppings of water and fire, left and right are the steppings of metal and wood, and the central earth is the axis for all of them.
         Embrace the eight trigrams as you step through the five elements. Techniques plus steps equals eight plus five, amounting to thirteen, naturally expressed as the Thirteen Dynamics, known as the Eight Gates & Five Steps.

    -

    八門五步用功法
    [2] ON THE TRAINING METHOD FOR THE EIGHT GATES & FIVE STEPS

    八卦五行是人生成固有之良必先明知覺運動四字之本由知覺運動得之後而后方能懂勁由懂勁後自能接及神明然用功之初要知知覺運動雖固有之良亦甚難淂之於我也
    The eight trigrams and five elements are innate within us. You must first understand that they are based in these four terms: perception, realization, activation, action. [These four terms amount to “moving with awareness”. This is a breakdown of four words – 知, 覺, 運, 動 – which would typically, and especially so for modern Chinese speakers, only be considered as two terms: 知覺 and 運動. To break movement (運動) and awareness (知覺) into their component parts results in: moving = the activation (運) of movement + the act (動) of moving, and awareness = the perception (覺) that something is + the realization (知) of what it is. In short, moving with awareness. This idea is further elaborated upon in the next section, where the purpose of breaking down the two terms into four becomes more clear.]
         Once you have achieved moving with awareness, then you will be able to identify energies.
    Once you can identify energies, then you will be able to be miraculous. But in the beginning of training, you should understand moving with awareness. Although it is innate, it is nevertheless hard to achieve within oneself.

    -

    固有分明法
    [3] OUR INNATE ABILITY TO DISTINGUISH

    蓋人降生之初目能視耳能聼鼻能聞口能食顏色聲音香臭五味皆天然知覺固有之良其手舞足蹈於四肢之能皆天然運動之良思及此是人熟無因人性近習逺失迷固有要想還我固有非乃武無以尋運動之根由非乃文無以淂知覺之本原是乃運動而知覺也夫運而知動而知不運不覺不動不知運極則為動覺盛則為知動知者易運覺者難先求自己知覺運動淂之於身自能知人要先求知人恐失於自己不可不知此理也夫而後懂勁然也
    From birth, our eyes can see, ears can hear, nose can smell, mouth can taste. Sights and sounds, smells and tastes – all innate senses. Dance of hands, prance of feet – the abilities of our limbs are all innate forms of movement. Pondering upon this, we find it is our random experience – “Our natures make us the same, but our experiences make us unique.” [Lun Yu, 17.2] – that makes us lose touch with what is innate. If we want to return to our innate qualities, there will be no martial aspect unless we seek the source of movement, and there will be no civil aspect unless we grasp the basis of awareness. With these things, then there will be moving with awareness.
         If there is activation and perception, there will be action and realization. If there is no activation or perception, there will be no action or realization. When activation is at its height, action is initiated. When perception is fully lucid, there is realization. Action and realization are the easy part. Activation and perception are tricky.
         First strive to move with awareness for yourself, grasping it within your own body, then naturally you will be able to spot it in the opponent. If on the other hand you try to find it in opponents first, you will probably never find it in yourself. You have to be able to understand this concept in order to be able to identify energies.

    -

    粘黏連隨
    [4] STICK, ADHERE, CONNECT, AND FOLLOW

    粘者提上拔髙之謂也
    黏者留戀繾綣之謂也
    連者舍己無離之謂也
    隨者彼走此應之謂也
    要知人之知覺運動非明粘黏連隨不可斯粘黏連隨之功夫亦甚細矣
    Sticking means to lift up high.
    Adhering means to stay and be attached.
    Connecting means to let go of yourself and not separate from the opponent.
    Following means to follow him wherever he goes.
    If you want to move with awareness and yet you do not understand sticking, adhering, connecting, and following, it will be beyond your reach, for it is a very subtle skill.

    -

    頂匾丢抗
    [5] CRASHING IN, COLLAPSING, COMING AWAY, AND RESISTANCE

    頂者出頭之謂也
    匾者不及之謂也
    丢者離開之謂也
    抗者太過之謂也
    要知于此四字之病不但粘黏連隨斷不明知覺運動也初學對手不可不知也更不可不去此病所難者粘黏連隨而不許頂匾丢抗是所不易矣
    Crashing in means sticking your head out.
    Collapsing means not enough pressure.
    Coming away means separating.
    Resistance means too much pressure.
    You should understand that these four mistakes will not merely interfere with sticking, adhering, connecting, and following, but will also prevent you from moving with awareness. When beginning to work with a partner, you must understand and especially prevent these errors. The difficulty in sticking, adhering, connecting, and following is in not allowing yourself to crash in, collapse, come away, or resist. This is not at all easy.

    -

    對待無病
    [6] FIGHTING WITHOUT MISTAKES

    頂匾丢抗失於對待也所以為之病者既失粘黏連隨何以獲知覺運動既不知己焉能知人所謂對待者不以頂匾丢抗相對於人也要以粘黏連隨等待於人也能如是不但無對待之病知覺運動自然淂矣可以進於懂勁之功矣
    Crashing in, collapsing, coming away, and resistance will lose in a fight, and so they are called mistakes. If you neglect sticking, adhering, connecting, and following, you will not be able to achieve moving with awareness. And if you are not aware of yourself, how will you be able to know your opponent? Therefore when fighting, do not use crashing in, collapsing, coming away, or resistance, thereby opposing the opponent, instead use sticking, adhering, connecting, and following, thereby awaiting the opponent. If you can do it in this way, then not only will you be without mistakes, but moving with awareness will be automatically accomplished, and you can then progress to the skill of identifying energies.

    -

    對待用功法守中土 俗名站橦
    [7] PRACTICING MAINTAINING THE CENTRAL GROUND IN FIGHTING (COMMONLY CALLED STANDING LIKE A POST)

    定之方中足有根先明四正進退身掤捋擠按自四手須費功夫淂其真身形腰頂皆可以粘黏連隨意氣均運動知覺來相應神是君位骨肉臣分明火候七十二天然乃武並乃文
    When standing centered, your feet should be rooted.
    Start by understanding the four primary techniques, then advancing and retreating.
    The four techniques are ward-off, rollback, press, and push.
    You have to do a lot of work to get them to be real.
    For the body posture, your waist and headtop should both be correct.
    When sticking, adhering, connecting, and following, your intention and energy are to be uniform throughout.
    Movement and awareness respond to each other.
    Mind is sovereign and body is subject.
    When you get the degree just right,
    you will naturally have both the civil quality and the martial. [i.e. If the “degree” is not right, there is “overcooking” or “undercooking”, in which case too civil would be undercooked and too martial would be overcooked.]

    -

    身形腰頂
    [8] THE BODY’S POSTURE – THE WAIST & HEADTOP

    身形腰頂豈可無缺一何必費工夫腰頂窮硏生不已身形順我自伸舒舍此真理終何極十年数載亦糊塗
    For your bodys posture, how could your waist and headtop be ignored?
    Neglecting either, all your work would be in vain.
    Waist and headtop are to be exhaustively studied for your whole life.
    When your body’s posture is natural, it will naturally be loosened and comfortable.
    If you dismiss this truth, how will you end up
    but that after ten years you will still be confused?

    -

    太極圈
    [9] TAIJI’S CIRCLING [as in the circles of the pushing hands exercise]

    退圈容易進圈難不離腰頂後與前所難中土不離位退易進難仔細硏此為動功非站定倚身進退並比肩能如水磨摧急緩雲龍風虎象周旋要用天盤從此覔久而久之出天然
    Circling while retreating is easy, but circling while advancing is difficult,
    so do not get sloppy with your waist and headtop when going forward or back.
    It is hard to stay in the central position,
    so the ease of retreat and difficulty of advance are to be carefully studied.
    As this is a matter of movement rather than stance,
    stay close to the opponent while advancing or retreating.
    Circling can be like a watermill as it speeds up or slows down,
    or like the dragon-like clouds or tiger-like winds winding all around.
    If you use the sky as a model to help you seek this,
    then after a long time it will be expressed instinctively.

    -

    太極進退不已功
    [10] TAIJI’S SKILL OF ADVANCING & RETREATING CEASELESSLY

    掤進捋退自然理陰陽水火相既濟先知四手淂來真採挒肘靠方可許四隅從此演出來十三勢架永無已所以因之名長拳任君開展與收歛千萬不可離太極
    It is natural to ward off while advancing and roll back while retreating,
    since passive and active, like water and fire, exchange roles with each other.
    First understand the four primary techniques and get them to be authentic,
    then you may move on to plucking, rending, elbowing, and bumping,
    performing the four secondary techniques on the basis of the primary.
    Then there is the Thirteen Postures solo set, which goes on and on ceaselessly,
    and hence is called Long Boxing. [“It is like a long river flowing into the wide ocean…”]
    You may spread out and gather in as you will,
    but by no means allow yourself to stray from the taiji concept.

    -

    太極上下名天地
    [11] TAIJI’S ABOVE & BELOW, OR “SKY & GROUND”

    四手上下分天地採挒肘靠由有去採天靠地相應求何患上下不既濟若使挒肘習逺離迷了乾坤遺歎惜此説亦明天地盤進用肘挒歸人字
    Four techniques divide into above and below, sky and ground:
    plucking, rending, elbowing, and bumping each having their source [pluck & rend based in sky, elbow & bump based in ground].
    When plucking and bumping are coordinated with each other,
    there is no worry of above and below coming out of joint.
    But if rending and elbowing are not coordinated with each other,
    you will lose the relationship between sky and ground and be left with only sighs of regret.
    As this explanation is clearly about the realms of sky and ground,
    when advancing using elbowing or rending, return to the condition of mankind [i.e. the proper range, the balanced position, man being the middle zone between sky and ground].

    -

    太極人盤八字歌
    [12] TAIJI’S EIGHT TECHNIQUES IN THE REALM OF MANKIND

    八卦正隅八字歌十三之数不幾何幾何若是無平凖丢了腰頂氣歎哦不断要言只兩字君臣骨肉細琢磨功夫內外均不断對待数兒豈錯他
    對待於人出自然由茲往復於地天但求舍己無深病上下進退永連綿
    This eight technique song concerns the eight trigrams with its four primary and four secondary techniques.
    A mere thirteen dynamics is not a lot.
    But however many there might be, if their standard is not maintained
    and if the position of your waist and headtop is misplaced, you will end up sighing with woe.
         The key to their being no division lies in but two words:
    the “sovereign” and “subject” roles of the mind and body – ponder them carefully.
    Your skill should have no division between internal and external,
    and then there will be not any mistakes however many contenders you fight.
         What comes out of you during a fight should be natural,
    coming from such interactions as between the realms of ground and sky.
    When you no longer have a problem with letting go of yourself,
    there will never be hesitation as you go upward or downward, forward or back.

    -

    太極體用解
    [13] TAIJI’S SUBSTANCE & APPLICATION

    理為精氣神之軆精氣神為身之軆身為心之用勁力為身之用心身有一定之主宰者理也精氣神有一定之主宰者意誠也誠者天道誠之者人道俱不外意念須臾之間要知天人同軆之理自淂日月流行之氣其氣意之流行精神自隱微乎理矣夫而后言乃武乃文乃聖乃神則淂矣若特以武事論之於心身用之於勁力仍歸於道之本也故不得獨以末技云爾
    勁由於筋力由於骨如以持物論之有力能執数百斤是骨節皮毛之外操也故有硬力如以全軆之有勁似不能持幾斤是精氣之內壯也雖然若是功成後猶有妙出於硬力者修身體育之道有然也
    Principle is the substance of essence, energy, and spirit. Essence, energy, and spirit are the substance of the body. Body is mind applied. Power is the applying of body. Mind and body have a specific controller: principle. Essence, energy, and spirit also have a specific controller: heartfelt sincerity. Sincerity is the way of nature and to be sincere is the way of mankind, and neither of these ways leaves the mind for an instant.
         If you understand the principle that nature and mankind are of the same substance, you will naturally grasp the solar and lunar [i.e. active and passive] flow of energy, that the energy is the flow of intention, and that spirit lies naturally hidden within principle. Then you will obtain the martial and civil aspects, and the qualities of wisdom and spirituality. In order to make use of martial arts as a means to discuss mind and body or to develop power and strength, keep it based in the Way, for this art is not only for developing skill.
         Power comes from the sinews. Strength comes from the bones. Looking at it purely physically, one who has great strength is able to carry many hundreds of pounds, but this is an externally showy action of bones and joints, a stiff strength. If on the other hand the power of your whole body is used, it may appear you are unable to lift hardly any weight at all, yet there is an internal robustness of essence and energy, and once you have achieved skill, you will seem to have something more wonderful than one who has the stiff sort of strength. Thus runs the method of physical training for self-cultivation.

    -

    太極文武解
    [14] TAIJI’S CIVIL & MARTIAL QUALITIES

    文者軆也武者用也文功在武用於精氣神也為之軆育武功得文軆於心身也為之武事夫文武尤有火候之謂在放卷得其時中軆育之本也文武使於對待之際在蓄發當其可者武事之根也故云武事文為柔軟軆操也精氣神之筋勁武事武用剛硬武事也心身之骨力也文無武之豫備為之有軆無用武無文之侶伴為之有用無軆如獨木難支孤掌不嚮不惟軆育武事之功事事諸如此理也文者內理也武者外数也有外数無文理必為血氣之勇失於本來面目欺敵必敗爾有文理無外数徒思安静之學未知用的採戰差微則亡耳自用於人文武二字之解豈可不解哉
    The civil quality is the substance. The martial quality is the application. The civil training within the martial application is a matter of the essence, energy, and spirit. It is the physical cultivation. The martial training of the civil substance is a matter of mind and body. It is the martial reality. The civil and martial qualities in the training process are a matter of when to coil and when to release. This is the basis of physical cultivation. The civil and martial qualities in a fighting situation are a matter of when best to store and when best to issue. This is the foundation of martial reality.
         It is said that a dose of civil in the martial makes it a softened physical exercise, the sinewy power of essence, energy, and spirit, while adding more martial to the martial would make it a hardened fighting drill, a solid effort of mind and body. The civil quality without the martial quality at the ready would be just application without substance. The martial quality without the civil quality in tandem would be substance without application. Since one piece of wood will not support a whole building, and since you cannot clap your hands with just one hand, this is not just a matter of health and fighting, but is a principle that applies to everything.
         The civil quality is the inner principle. The martial quality is the outward skill. Those who have the outward skill but lack the civil principle will be consumed by reckless glory. Discarding the original purpose of the art, they will try to overpower opponents and inevitably lose. Those on the other hand who have the civil principle but lack the outward skill will be distracted by meditative expectation. They will have no idea what to do in a fight, and they will be destroyed the moment it turns chaotic. To apply this art upon an opponent, you must understand both the civil and martial qualities.

    -

    太極懂勁解
    [15] TAIJI’S IDENTIFYING OF ENERGIES

    自己懂勁接及神明為之文成而后採戰身中之陰七十有二無時不然陽得其陰水火既濟乾坤交泰性命葆真矣於人懂勁視聼之際遇而變化自得曲誠之妙形著明於不勞運動覺知也功至此可為攸往咸宜無須有心之運用耳
    Once you are identifying your own energies, you will be working your way toward something miraculous. Succeed at the civil aspect and then delve into the martial. There are at all times in the body seventy-two channels for passive energy [as well as seventy-two channels for active energy]. When the active aspect is balanced by the passive, water and fire are in a state of mutual benefit, skyness and groundness are at peace with each other, and the genuineness of one’s life essence is preserved.
         Once you are identifying the opponent’s energies, in a state of seeing them and hearing them, you are adapting to everything you encounter, and will naturally obtain the subtlety of falseness and trueness [i.e. the manipulating of emptiness and fullness]. The postures will be performed with effortless precision and your movements will be conducted with awareness. Once at this degree of skill, everything you do will be appropriate and you will not have to put thought into what you are doing.

    -

    八五十三勢長拳解
    [16] ON THE THIRTEEN DYNAMICS LONG BOXING SET

    自己用功一勢一式用成之後合之為長滔滔不断周而復始所以名長拳也萬不得有一定之架子恐日久入於滑拳也又恐入於硬拳也决不可失其綿軟周身往復精神意氣之本用久自然貫通無往不至何堅不推也於人對待四手當先亦自八門五步而來跕四手四手碾磨進退四手中四手上下四手三才四手由下乘長拳四手起大開大展煉至緊凑屈伸自由之功則升之中上成矣
    In your own training of each posture, once you have learned them all, they are joined together to make a long routine, flowing on and on without interruption, one posture after another, and thus it is called Long Boxing. It is crucial for the set of postures to be performed consistently, otherwise it may after a while turn instead into either “slippery boxing” or “stiff boxing”. You assuredly must not lose your pliability, and the movement of your whole body should be grounded upon mind and spirit. After practicing over a long period of time, you will naturally have a breakthrough and attain everything you have been working toward, and nothing will be strong enough to stand up against you.
         When working with a partner, the four techniques of ward-off, rollback, press, and push are the first of the thirteen dynamics to work on. Stand in one place and do the four techniques rolling in circles, then do them advancing and retreating, doing them at a middle height. Then do them higher and lower as well, practicing at all three heights. Starting with the basics, work your way through the solo set. Then begin working with the four techniques, larger gross movements at first, then focusing on the finer details until the skill of extending and contracting is fluent, and you will have ascended through the midway of attainment, and then will continue to the top.

    -

    太極陰陽顛倒解
    [17] TAIJI’S INVERSION OF THE PASSIVE & ACTIVE ASPECTS

    陽乾天日火離放出發對開臣肉用氣身武立命方呼上進隅
    陰坤地月水坎卷入蓄待合君骨軆理心文盡性圓吸下退正
    Examples of the active / passive:
    ☰ / ☷
    sky / ground
    sun / moon
    fire / water
    ☲ / ☵
    releasing / coiling
    exiting / entering
    issuing / storing
    offense / defense
    opening / closing
    subject / sovereign
    muscle / bone
    the practice / the theory
    the energy / the principle
    body / mind
    martial / civil
    dedicated to / absorbed in
    square / round
    exhale / inhale
    up / down
    advance / retreat
    oblique / direct
    盖顛倒之理水火二字詳之則可明如火炎上水潤下者水能使火在下而用水在上則為顛倒然非有法治之則不得矣辟如水入鼎內而治火之上鼎中之水得火以然之不但水不能下潤藉火氣水必有温時火雖炎上得鼎以隔之是為有極之地不使炎上炎火無止息亦不使潤下之水永渗漏此所為水火既濟之理也顛倒之理也若使任其火炎上來潤下必至火水必分為二則為火水未濟也故云分而為二合之為一之理也故云一而二二而一總斯理為三天地人也明此陰陽顛倒之理則可與言道知道不可須臾離則可與言人能以人弘道知道不逺人則可與言天地同軆上天下地人在其中矣苟能参天察地與日月合其明與五岳四凟華朽與四時之錯行與草木並枯榮明鬼神之吉凶知人事興衰則可言乾坤為一大天地人為一小天地也夫如人之身心致知格物於天地之知能則可言人之良知良能若思不失固有其功用浩然正氣直養無害悠久無疆矣所謂人身生成一小天地者天也性也地也命也人也虛靈也神也若不明之者烏能配天地為三乎然非盡性立命窮神達化之功胡為乎來哉
    The inversion principle can be explained with water and fire. Left to their own devices, fire rises and water sinks, but if water is placed above fire then they are in an inverted state. Of course, if not done properly there would be no inverted state, [just a fire put out and some water made into steam,] and so it has to be a situation of water being put in a pot which is then positioned over a fire. When the water in the pot receives the fire’s heat, not only will it not be able to sink away, it will also absorb the fire’s heat and inevitably become warm, and although the fire is rising to the pot, it is stopped there and goes no further. By not allowing the fire to rise freely or the water to sink away, this is water and fire as in After Completion [hexagram 63 – made of water ☵ on top of fire ☲], and is the principle of inversion. If the fire is allowed to rise freely and the water to sink away, the result will of course be that the water and fire will go their separate ways as two entities, and this is water and fire as in Before Completion [hexagram 64 – made of fire ☲ on top of water ☵]. So goes the principle that in separating they become two and in joining they become one, and thus it is said that one becomes two, then two becomes one, which totals three, namely sky, ground, and mankind.
         Once you understand this principle of passive and active inverting, then the Way can be discussed. Once you understand that the Way cannot be departed from for a moment, then human beings can be discussed, and it is through human beings that the Way can be glorified. Once you understand that the Way is not far away from human beings, then the universe can be discussed. It is all one entity of sky above, ground below, and mankind in the middle. If you can examine the world, and be one with the shine of the sun and moon, with the grandeur and erosion of the landscape, with the wax and wane of the seasons, with the growth and decay of plants, and come to terms with the favors and frownings of spirits, and understand the rising and declining of human affairs, then can be discussed the larger universe of skyness and groundness, and the smaller universe that is a human being.
         To understand the human body and mind, study the awareness and abilities of things in Nature. Then the human awareness and abilities that come from Nature can be discussed. If you do not forget your innate talents, nor your noble energy, constantly nurturing it and never harming it, you will survive indefinitely. And so it is said that a human being is a small universe. The sky represents your nature, the ground represents your life, and your naturalness represents your spirit. If you do not understand this, how will you be a blending of sky and ground to make a third? Unless you express your nature and sustain your life, the work of spiritual enlightenment and transformation has nothing to build on and cannot come to fruition.

    -

    人身太極解
    [18] THE TAIJI-NESS OF THE HUMAN BODY

    人之周身心為一身之主宰主宰太極也二目為日月即兩儀也頭像天足像地人中之人及中腕合之為三才也四肢四象也腎水心火肝木肺金脾土皆属陰膀光水小腸火胆木大腸金胃土皆陽也茲為內也顱丁火地閣承漿水左耳金右耳木兩命門也茲為外也神出於心目眼為心之苗精出於腎脑腎為精之本氣出於肺胆氣為肺之原視思明心動神流也聼思聰脑動腎滑也鼻之息香臭口之呼吸出入水醎木酸土辣火苦金甜及言語聲音木亮火焦金潤土塕水漂鼻息口吸呼之味皆氣之往來肺之門戶肝胆巽震之風雷發之聲音出入五味此言口目鼻舌神意使之六合以破六慾也此內也手足肩膝肘胯亦使六合以正六道也此外也眼耳鼻口大小便肚臍外七竅也喜怒憂思悲恐驚內七情也七情皆以心為主喜心怒肝憂脾悲肺恐腎驚胆思小腸怕膀胱愁胃慮大腸此內也夫離南正午火心經坎北正子水腎經震東正卯木肝經兑西正酉金肺經乾西北隅金大腸化水坤西南隅土脾化土巽東南隅胆木化土艮東北隅胃土化火此內八卦也外八卦者二四為肩六八為足上九下一左三右七也坎一坤二震三巽四中五乾六兑七艮八離九此九宮也內九宮亦如此表裏者乙肝左肋化金通肺甲胆化土通脾丁心化木中胆通肝丙小腸化水通腎已脾化土通胃戊胃化火通心後背前胷山澤通氣辛肺右肋化水通腎庚大腸化金通肺癸腎下部化火通心壬膀胱化木通肝此十天干之內外也十二地支亦如此之內外也明斯理則可與言修身之道矣
    The heart is in charge of the whole body, the body’s taiji [the body’s “grand polarity”, the body’s “1”].
         [2] The eyes are the solar and lunar aspects, the “two polarities”.
         [3] The head represents the sky and the feet represent the ground. The Renzhong acupoint [between lip and nose] represents mankind, along with the Zhongwan acupoint [solar plexus]. The three combined are the “three substances”.
         [4] The four limbs are the “four manifestations”.
         [5] The passive [or more solid organ] correspondences [to the five elements] within the body are: kidneys – water, heart – fire, liver – wood, lungs – metal, spleen – earth. The active [or more bag-like organ] correspondences within the body are: bladder – water, small intestine – fire, gallbladder – wood, large intestine – metal, stomach – earth. The external correspondences are: headtop – fire, jowls and Chengjiang acupoint [below the lower lip] – water, left ear – metal, right ear – wood, both sides of the “life gate” [earth]. Spirit is expressed from the heart. The eyes are the sprouts of the heart [similar to “windows to the soul”]. Essence is expressed from the kidneys. The brain and kidneys are the source of the essence. Energy is expressed from the lungs. The gallbladder energy has its source in the lungs. When the eyes see clearly, the actions of the heart make the spirit flow. When the ears hear clearly, the actions of the brain make the kidneys smooth. As breath goes in and out, what is perceived by the senses of smell and taste are: salty – water, sour – wood, spice [sweet] – earth, bitter – fire, sweet [spice] – metal. And the sounds they produce are: clear – wood, fire – hoarse, congested – metal, breathy – earth, distracted – water. The scent and taste of the air as the lungs pump it in and out, and as the wind (☴) and thunder (☳) of liver and gallbladder produce the five manners of voice, comes and goes as the five fragrances/flavors.
         [6] Mouth, eye, nose, tongue, spirit, and intent make the six internal unions by which the six desires will be overcome. Hand, foot, shoulder, knee, elbow, and hip make the six external unions by which the six paths [front, back, left, right, up, down] will be straightened [i.e. moved toward efficiently].
         [7] The seven external apertures are: eye, ear, nose, mouth, anus, urethra, navel. The seven internal emotions, which are governed by the heart, are: joy, rage, worry, obsessiveness, grief, fear, shock. Inside, joy is in the heart, rage is in the liver, worry is in the spleen, grief is in the lungs, fear is in the kidneys, shock is in the gallbladder, obsessiveness is in the small intestine, terror is in the bladder, anxiety is in the stomach, and pensiveness is in the large intestine.
         [8] The internal qualities of the eight trigrams:

    ☴☲☷
    ☳    ☱
    ☶☵☰

    ☲: S / Wu [noon] / fire / heart meridian
    ☵: N / Zi [midnight] / water / kidney meridian
    ☳: E / Mao [dawn] / wood / liver meridian
    ☱: W / You [sunset] / metal / lung meridian
    ☰: NW / metal / large intestine / transforming of water
    ☷: SW / earth / spleen / transforming of earth
    ☴: SE / wood / gallbladder / transforming of earth
    ☶: NE / earth / stomach / transforming of fire
         [9] Externally, ☵ is 1, ☷ is 2, ☳ is 3, ☴ is 4, the center is 5, ☰ is 6, ☱ is 7, ☶ is 8, and ☲ is 9. 2 and 4 are the shoulders, 6 and 8 are the feet, at the top is 9, at the bottom is 1, on the left is 3, on the right is 7 [producing a “magic square” in which every line of three numbers – horizontal, vertical, diagonal – adds up to the same number]:

    4  9  2
    3  5  7
    8  1  6

    These are the “nine palaces” [eight trigrams plus the center]. The internal quality of the nine palaces is the same.
         [10] The inner and outer [alignment with the ten Celestial Stems (the names of the days of the ancient ten-day week, a poetic microcosm of the agricultural process: 甲 Jia – “Seed”, 乙 Yi – “Sprout”, 丙 Bing – “Shoot”, 丁 Ding – “Ear”, 戊 Wu – “Sickle”, 己 Ji – “Bundle”, 庚 Geng – “Pestle”, 辛 Xin – “Sack”, 壬 Ren – “Haul”, 癸 Gui – “Store”. The pulse of the days is: active, passive, active, passive, the odd-numbered active days intended as being more work-oriented days and the even-numbered passive days intended as being more rest-oriented days. The order is twisted below because the pairings are presented passive/active rather than active/passive.)] runs thus:
    Yi: liver and left ribs / transformed by the metal of the lungs
    Jia: gallbladder / transforms the earth of the spleen
    Ding: heart / transformed by the wood of the gallbladder and liver
    Bing: small intestine / transforms the water of the kidneys
    Ji: spleen / transformed by the earth of the stomach
    Wu: stomach / transforms the fire of the heart, energy coursing through the mountain and valley of back and chest
    Xin: lungs and right ribs / transformed by the water of the kidneys
    Geng: large intestine / transforms the metal of the lungs
    Gui: kidneys and lower body / transformed by the fire of the heart
    Ren: bladder / transforms the wood of the liver
    These are the internal and external qualities of the ten Celestial Stems.
         The twelve Terrestrial Branches also have internal and external qualities [which for some reason are not delved into here. The Terrestrial Branches are the names of the ancient “hours” of the day: 子 Zi (11pm-1am – “Conception” – picture of a baby, representing also the new day beginning at midnight), 丑 Chou (1am-3am – “Curled Up” – in sleep), 寅 Yin (3am-5am – “Contortion” – curled up further in sleep), 卯 Mao (5am-7am – “Shutters Opening” – i.e. dawn), 辰 Chen (7am-9am – “Slight Bowing” – looking down away from the sun above the horizon), 巳 Si (9am-11am – “Deep Bowing” – slouching over in response to rising sun), 午 Wu (11am-1pm – “Oppression” – sun directly above), 未 Wei (1pm-3pm – “Short Shadow” – shadow finally moving off center), 申 Shen (3pm-5pm – “Long Shadow”), 酉 You (5pm-7pm – “Wine Withdrawn” – the wine going back into the bottle, i.e. sunset), 戌 Xu (7pm-9pm – “Depression” – woundingly missing the daylight), 亥 Hai (9pm-11pm – “Bliss” – picture of a man and woman in bed together). As a further side note, since the Celestial Stems describe an agricultural process and the Terrestrial Branches are based on the progress of the sun through the sky, the 天干地支 Celestial Stems and Terrestrial Branches probably should have been called the 地干天支 Terrestrial Stems and Celestial Branches.]
         Once you are clear about this theory [that there is a taiji quality of passives and actives inherent in the body], you will then be able to talk of the methods of self-cultivation.

    -

    太極分文武三成解
    [19] TAIJI’S SEPARATION OF THE CIVIL & MARTIAL QUALITIES INTO THREE ACCOMPLISHMENTS

    蓋言道者非自修身無由得成也然又分為三乘之修法乘者成也上乘即大成也下乘即小成也中乘即誠之者成也法分三修成功一也文修於內武修於外軆育內也武事外也其修法內外表裏成功集大成即上乘也由軆育之文而得武事之武或由武事之武而得軆育之文即中乘也然獨知軆育不入武事而成者或專武事不為軆育而成者即小成也
    As far as the Way goes, without cultivating the self, there is no source from which to obtain it. It is separated into three vehicles for cultivation, “vehicle” meaning accomplishment. The greater vehicle takes you all the way to the top. The lesser vehicle gets you at least to the bottom. The middle vehicle is to succeed via sincerity. The methods are separated into three kinds of cultivation, but are working towards the same accomplishment.
         Cultivation of the civil quality is internal. Cultivation of the martial quality is external. Physical training is internal. Martial affairs are external. When the cultivation methods, both internal and external, surface and interior, are merged and achieved together, this is a grand accomplishment, the top.
         When one obtains the martial quality by way of the civil training or obtains the civil quality by way of the martial training, this is the middle.
         When one knows only the civil training but knows nothing of the martial part of it or focuses on only the martial part of it but does not do the civil training, this is the bottom.

    -

    太極下乘武事解
    [20] TAIJI’S LESSER ACCOMPLISHMENT – ITS MARTIAL QUALITY

    太極之武事外操柔軟內含堅剛而求柔軟柔軟之於外久而久之自得內之堅剛非有心之堅剛寔有心之柔軟也所難者內要含蓄堅剛而不施外終柔軟而迎敵以柔軟而應堅剛使堅剛盡化無有矣其功何以得乎要非粘黏連隨已成自得運動知覺方為懂勁而后神而明之化境極矣夫四兩撥千斤之妙功不及化境將何以能是所謂懂粘運得其視聼輕靈之巧耳
    Taiji’s martial quality is to be outwardly soft while inwardly hard, always seeking softness. By being outwardly soft over a longer and longer period, you will naturally obtain inner hardness, so long as your mind is focused on the softness rather than the hardness. The difficulty lies in containing hardness within and not letting it expose itself, outwardly only engaging the opponent with softness. By using softness to respond to hardness, his hardness is made to dissipate until it is spent.
         How is such a skill to be obtained? Once your sticking, adhering, connecting, and following are complete, you will naturally have achieved moving with awareness, and from there you will move on to identifying energies, then gain a miraculous understanding, and ultimately you will have been transformed.
         As for the subtlety of four ounces moving a thousand pounds – how could you have such an ability if your skill has not reached a transformative state? Thus it is said that you are to recognize when you are connected to the opponent, and thereby obtain the art of keenly observing and listening.

    -

    太極正功解
    [21] CORRECTNESS OF SKILL IN TAIJI

    太極者元也無論內外上下左右不離此元元也太極者方也無論內外上下左右不離此方也元之出入方之進退隨方就元之往來也方為開展元為緊凑方元規矩之至其就能出此以外哉如此得心應手仰髙鑽堅神乎其神見隱顕微明而且明生生不已欲罷不能
    Taiji is round, never abandoning its roundness whether going in or out, up or down, left or right. And Taiji is square, never abandoning its squareness whether going in or out, up or down, left or right. As you roundly exit and enter, or squarely advance and retreat, follow squareness with roundness, and vice versa. Squareness has to do with expanding, roundness with contracting. [Squareness means a directional focus along which you can express your power. Roundness means an all-around buoyancy with which you can receive and neutralize the opponent’s power.]
         The main rule is that you be squared and rounded. After all, could there be anything beyond these things? By means of this you will become proficient at the skill. But “gazing up, it grows higher, and drilling in, it gets harder…” [i.e. there is always more to it], so magical it is. When you look upon it at last, it hides again, revealing there is yet more subtlety to it, illumination upon illumination. It generates new features infinitely, rendering you “unable to quit even if there were the desire to do so.” [Lun Yu, 9.11]

    -

    太極輕重浮沉解
    [22] TAIJI’S LIGHTNESS & HEAVINESS, FLOATING & SINKING

    雙重為病干於填寔與沉不同也雙沉不為病自爾騰虛與重不易也雙浮為病祗如漂渺與輕不例也雙輕不為病天然清靈與浮不等也半輕半重不為病偏輕偏重為病半者半有著落也所以不為病偏者偏無著落也所以為病偏無著落必失方圓半有著落豈出方圓半浮半沉為病失於不及也偏浮偏沉失於太過也半重偏滯而不正也半輕偏輕靈而不圓也半沉偏沉虛而不正也半浮偏浮茫而不圓也夫雙輕不近於浮則為輕靈雙沉不近於重則為離虛故曰上手輕重半有著落則為平手除除此三者之外皆為病手蓋內之虛靈不昧能致於外氣之清明流行乎肢軆也若不窮硏輕重浮沉之手徒勞掘井不及泉之歎耳然有方圓四正之手表裏精粗無不到則已極大成又何云四隅出方圓矣所謂方而圓圓而方超乎象外得其寰中之上手也
    - [1a] Both sides fully heavy [“double pressure”] is wrong. It is too full. It is different from sinking.
    - [1b] Both sides fully sinking is okay. It has to do with being ready to move. It is different from heaviness.
    - [1c] Both sides fully floating [“double vacuum”] is wrong. It is too empty. It is different from lightness.
    - [1d] Both sides fully light is okay. It has to do with natural nimbleness. It is different from floating.
    - [2a] One side under-light and one side under-heavy is okay. To underdo means one side is stable. Therefore it is okay. Since to underdo is stable, it will not lose squareness and roundness.
    - [2b] One side over-light and one side over-heavy is wrong. To overdo means neither side is stable. Therefore it is wrong. Since to overdo is unstable, it will lose squareness and roundness.
    - [2c] One side under-floating and one side under-sinking is wrong, for it is not enough.
    - [2d] One side over-floating and one side over-sinking [is wrong, for it] is too much.
    - [3a] One side under-heavy and one side over-heavy, you will be not only sluggish but also unsquared.
    - [3b] One side under-light and one side over-light, you will still be nimble but you will be unrounded.
    - [3c] One side under-sinking and one side over-sinking, you will still be balanced but you will be unsquared.
    - [3d] One side under-floating and one side over-floating, you will be not only scattered but also unrounded.
         Both sides fully light [1d] is not a matter of floating, and thus it is nimbleness. Both sides fully sinking [1b] is not a matter of heaviness, and thus it is alertness. Thus it is said: “The best technique is both light and heavy [2a], half and half, thus you will have a balanced technique.” Anything beyond these three [1b, 1d, 2a] would be wrong.
         When your inner naturalness is not obscured, it can be sent outward as purified energy, flowing into your limbs. If you do not exhaustively study these aspects of technique – lightness, heaviness, floating, sinking – it would be like digging a dry well. But if you possess squareness and roundness, then warding off, rolling back, pressing, and pushing will all be there inside and out down to their smallest detail, and you will have attained a great achievement, and then plucking, rending, elbowing, and bumping will also be squared and rounded. And so it is said: “Square but round, round but square.” Going beyond the shape [squareness OR roundness] takes you to the highest level [squareness AND roundness].

    -

    太極四隅解
    [23] TAIJI’S FOUR SECONDARY TECHNIQUES

    四正即四方也所謂掤捋擠按也初不知方能使圓方圓復始之理無已焉能出隅之手矣緣人外之肢軆內之神氣弗缉輕靈方圓四正之功始出輕重浮沉之病則有隅矣辟如半重偏重滯而不正自然為採挒肘靠之隅手或雙重填寔亦出隅手也病多之手不得已以隅手扶之而歸圓中方正之手雖然至底者肘靠亦及此以補其所以云爾春後功夫能致上乘者亦須獲採挒而仍歸大中至正矣是四隅之所用者因失軆而補缺云云
    The four primary techniques, aligned with the four cardinal compass points, are ward-off, rollback, press, and push. In the beginning, there will be a lack of understanding of the principle that squareness can lead to roundness and that they may alternate. Thus ability will emerge in the four secondary techniques of pluck, rend, elbow, and bump. Due to your outer limbs and inner spirit not maintaining nimbleness of squareness/roundness in the primary techniques, the mistakes of lightness, heaviness, floating, or sinking will start to manifest, and with them the secondary techniques.
         For example [3a]: “One side under-heavy and one side over-heavy, you will be not only sluggish but also unsquared.” This situation will naturally lead to the secondary techniques. Or [1a]: “Both sides fully heavy… is too full.” Again the secondaries will emerge. If your technique has many flaws, you will be compelled to use the secondary techniques to make up for them in order to regain a roundness that is centered and a squareness that is squared. Even a beginner can achieve this with the techniques of elbow or bump. But one whose skill has risen to a higher level still has to maintain the techniques of pluck and rend to regain a position that is centered and squared. Therefore the purpose of the four secondary techniques is to troubleshoot the mistakes you make in those moments when your technique is performed contrary to the theory.

    -

    太極平凖腰頂解
    [24] THE PROPER ALIGNMENT OF WAIST & HEADTOP IN TAIJI

    頂如凖故云頂頭懸也兩手即平左右之盤也腰即平之根株也立如平凖所謂輕重浮沉分厘絲毫則偏顯然矣有凖頂頭懸腰之根下株尾閭至囟門也上下一条線全憑兩平轉變换取分毫尺寸自己辨車輪兩命門一纛搖又轉心令氣旗使自然隨我便滿身輕利者金剛羅漢煉對待有往來是早或是晚合則放發云不必凌霄箭涵養有多少一氣哈而逺口授須秘傅開門見中天
    Your head is like a centered pole, as in “your headtop is suspended”, and with your hands making the trays to each side, your waist being the platform base, you are “standing like a scale”. Whether you receive the slightest bit of lightness or heaviness, floating or sinking, the tipping of the trays to either side will reveal all to you. With your headtop suspended and waist rooted below, you are connected from tailbone to skullbone.
         Standing in a vertical line,
    all depends on a horizontal rotation.
    My adaptations can catch the smallest change,
    and I can distinguish all measurements.
         Rotating my waist,
    the great flag is waved.
    My mind sends the command, the energy carries the directing banners,
    and I naturally move with facility.
         My whole body is activated
    like a toughened arhat warrior.
    In fighting,
    one will be either early or late.
         Joining with the opponent, I send him away,
    but it is not necessary for me to try to launch him into the stratosphere.
    With an amount of power contained,
    I need only express a “ha!” and he goes far enough.
    But this is something that must be taught personally
    in order for the door to be opened and the view to be seen.

    -

    太極四時五氣解圖
    [25] A TAIJI MAP OF THE FOUR SEASONS & FIVE ENERGIES [meaning the five elements]





    春木噓東 ☯ 西呬金秋



    呼吸

    中央

    S: summer / fire / “he” [scolding]

    E: spring / wood / “xu” [shushing]          (taiji)          W: autumn / metal / “xi” [sighing]

    N: winter / water / “chui” [boasting]

    Center: earth / “hu-xi” [breathing]

    -

    太極血氣根本解
    [26] THE ESSENCE OF BLOOD & ENERGY IN TAIJI

    血為營氣為衛血流行於肉膜胳氣流行於骨筋脉筋甲為骨之餘髮毛為血之餘血旺則髮毛盛氣足則筋甲壯故血氣之勇力出於骨皮毛之外壯氣血之軆用出於肉筋甲之內壯氣以血之盈虛血以氣之消長消長盈虛周而復始終身用之不能盡者矣
    Blood is for nourishment. Energy is for defense. Blood flows through muscles, tissues, and limbs. Energy flows through bones, sinews, and vessels. Healthy sinews and nails are a sign of healthy bone. Healthy scalp hair and body hair is a sign of healthy blood. When the blood is vigorous, the scalp and body hair is lush. When the energy is full, the sinews and nails are robust.
         Thus the boldness and strength of the blood and energy when the blood is emphasized manifests outwardly in the robustness of the bones, skin, and hair, while the form and function of the energy and blood when the energy is emphasized manifests inwardly in the robustness of the muscles, sinews, and nails. The energy relies on the blood’s burgeoning or depleting. The blood relies on the energy’s decreasing or increasing. Decreasing then increasing, burgeoning then depleting, the cycle goes on endlessly. Make use of this your whole life and you will never be worn out.

    -

    太極力氣解
    [27] STRENGTH & ENERGY IN TAIJI

    氣走於膜胳筋脉力出於血肉皮骨故有力者皆外壯於皮骨形也有氣者是內壯於筋脉象也氣血功於內壯血氣功於外壯要之明於氣血二字之功能自知力氣之由來矣知氣力之所以然自能用力行氣之分別行氣於筋脉用力於皮骨大不相侔也
    Energy courses through the tissues, limbs, sinews, and vessels. Strength emerges from the blood, muscles, skin, and bones. Therefore a strong person has an outer robustness to their skin and bones, a matter of posture, while an energized person has an inner robustness to their sinews and vessels, a matter of presence. Training the energy and blood with emphasis on the energy will empower the internal. Training the blood and energy with emphasis on the blood will enhance the external.
         If you awaken to the functions of these two things, both the energy and the blood, you will naturally come to understand the basis of strength and energy. Understanding what strength and energy are all about, you will naturally be able to distinguish between the using of strength and the moving of energy: the moving of energy will be felt in your sinews and vessels, while the using of strength will be felt in your skin and bones – extremely different things indeed.

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    太極尺寸分毫解
    [28] TAIJI’S REDUCING MEASUREMENTS

    功夫先煉開展後煉緊凑開展成而得之纔講緊凑緊凑得成纔講尺寸分毫由尺住之功成而后能寸住分住毫住此所謂尺寸分毫之理也明矣然尺必十寸寸必十分分必十毫其数在焉故云對待者数也知其数則能得尺寸分毫也要知其数非秘授而能量之者哉
    Work first at training gross movements, then finer details. When the gross movements are obtained, then the finer movements can be talked of. When the finer movements are obtained, then measures of a foot and below can be talked of. When your skill has progressed to the level of a foot, then you can progress to the level of an inch, then to a tenth of an inch, then to the width of a hair. This is what is meant by the principle of reducing measurements.
         A foot has ten “inches”. An inch has ten tenths. A tenth has ten hairs. These are the measurements. It was long ago said: “Fighting is a matter of measuring.” Understanding the measurements, you can achieve the reducing of measurements. But if you want to understand the measuring, you will not be able to without the deeper teachings.

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    太極膜脉筋穴解
    [29] VESSELS, CHANNELS, SINEWS, AND ACUPOINTS IN TAIJI

    節膜拿脉抓筋閉穴此四功由尺寸分毫得之後而求之膜若節之血不周流脉若拿之氣難行走筋若抓之身無主地穴若閉之神昏氣暗抓膜節之半死申脉拿之似亡单筋抓之勁断死穴閉之無生搃之氣血精神若無身何有主也如能節拿抓閉之功非得點傳不可
    Controlling his vessels, seizing his channels, capturing his sinews, and sealing his acupoints – these four skills are to be worked toward after you are able to measure down from the level of a foot to the level of an inch, then to a tenth of an inch, then to the width of a hair. When his vessels are controlled, his blood will not circulate. When his channels are seized, his energy will not move. When his sinews are captured, his body will have no control. When his acupoints are sealed, he will lose consciousness.
         By controlling certain vessels, he will seem half dead. By seizing certain channels, he will seem fully dead. By capturing certain sinews, his power will be cut off. By sealing the lethal acupoints, he will not survive. Basically, if he is without energy, blood, or spirit, how will he have any control over his body? However, even if you have ability in the skills of control, seize, capture, and seal, these particular effects will not work without specific instruction in them.

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    太極字字解
    [30] SOME OF THE TERMS IN TAIJI

    挫柔捶打於己於人按摩推拿於己人開合升降於己人此十二字皆用手也屈伸動静於己人起落急緩於己人閃還撩了於己人此十二字於己氣也於人手也轉换進退於己身人步也顧盼前後於己目也人手也即瞻前眇後左顧右盼也此八字闗乎神矣断接俯仰此四字闗乎意勁也接闗乎神氣也俯仰闗乎手足也勁断意不断意断神可接勁意神俱断則俯仰矣手足無著落耳俯為一叩仰為一反而已矣不使叩反非断而復接不可對待之字以俯仰為重時刻在心身手足不使断之無接則不能俯仰也求其断接之能非見隱顕微不可隱微似断而未断見顯似接而未接接接断断断断接接其意心身軆神氣極於隱顯又何慮不粘黏連隨哉
    Applying to either yourself or the opponent: file, knead, punch, strike, push down, rub in, push out, seize, spread, merge, ascend, descend. These twelve terms are all techniques.
         Applying to either yourself or the opponent: bending, extending, movement, stillness, rising, falling, quick, leisurely, evade, counter, incite, conclude. These twelve terms apply to your own energy in relation to the opponent’s techniques.
         Applying to your own body in relation to the opponent’s stepping: turn, switch, advance, retreat. Applying to your own gaze in relation to the opponent’s techniques: look left, look right, look forward, look behind. These eight terms have to do with your spirit.
         These four terms have to with intention and power: disconnecting, connecting, bowing forward, yawning backward. Disconnecting and connecting have to do with your spirit and energy. Bowing forward and yawning back have to do with your hands and feet. The power may disconnect, but the intention does not. If the intention disconnects, the spirit can stay connected. If the power, intention, and spirit disconnect together, there will be bowing forward or yawning back, your hands and feet not touching or landing where they would have. To bow forward is to end up cracking your head. To yawn backward is to end up toppling over. To keep yourself from cracking your head or toppling over, you must disconnect then reconnect. Bowing forward and yawning backward are important things to consider in fighting. At no moment allow there to be in mind, body, hand, or foot a disconnection without reconnecting, and then you will prevent bowing forward or yawning back.
         Seeking for the skills of disconnecting and connecting will not work without seeing what is concealed and revealing what is subtle. With concealment and subtlety, it is like you have disconnected but not disconnected. With seeing and revealing, it is like you have connected but not connected. By connecting and disconnecting, disconnecting and connecting, in mind, body, and spirit, you will ultimately be concealing and revealing, and then you will have no worry that you are not sticking, adhering, connecting, and following.

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    太極節拿抓閉尺寸分毫辨
    [31] TAIJI’S REDUCING OF MEASUREMENTS IN THE CONTEXT OF CONTROLLING, SEIZING, CAPTURING, OR SEALING

    對待之功既得尺寸分毫於手則可量之矣然不論節拿抓閉之手易若節膜拿脉抓筋閉穴則難非自尺寸分毫量之不可得也節不量由按而得膜拿不量由摩而得脉抓不量由推而得拿閉非量而不能得穴由尺盈而縮之寸分毫也此四者雖有髙授然非自己功夫久者無能貫通焉
    When in your fighting skill you have obtained the sense of a foot, an inch, a tenth of an inch, and the width of a hair, you can then estimate the opponent. Regardless of any ease you may have with the techniques of controlling, seizing, capturing, and sealing, in order to control his vessels, seize his channels, capture his sinews, and seal his acupoints, you must make estimations of a foot, an inch, a tenth of an inch, and the width of a hair.
         To control without estimation, his vessels can be obtained through pushing down. To seize without estimation, his channels can be obtained through rubbing in. To capture without estimation, his sinews can be obtained through pushing out. But as for sealing, without estimation his acupoints cannot be reached, because [to get to his acupoints] you have to work your way down from the level of a foot to the level of an inch, then to a tenth of an inch, then to the width of a hair. For these four skills, even if you receive instruction from an expert, you will not be able to master them unless you personally put a lot of work into them over a long period.

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    太極補瀉氣力解
    [32] TAIJI’S BOOSTING OR DISSIPATING ENERGY & STRENGTH

    補瀉氣力於自己難補瀉氣力於人亦難補自己者知覺功虧則補運動功過則瀉所以求諸己不易也補於人者氣過則補之力過則瀉之此勝彼敗所由然也氣過或瀉力過或補其理雖一然其有詳夫過補為之過上加過遇瀉為之緩他不及他必更過仍加過也補氣瀉力於人之法均為加過於人矣補氣名曰結氣法瀉力名曰空力法
    There is difficulty in boosting or dissipating your own energy and strength. There is also difficulty in boosting or dissipating the energy and strength of the opponent. When your awareness is insufficient, boost [your energy]. When your movement is overdone, dissipate [your strength]. These are things that are not easy matters when it comes to yourself.
         When the opponent has too much energy, boost it. When he has too much strength, dissipate it. By this means, you will win and he will lose. Or you may when he has too much energy, dissipate it, or when he has too much strength, boost it. The principle is the same in either case, and yet to elaborate further: if he has too much [of either], add more so that he is overdoing, or if he has too little [of either], dissipate it further so that in his insufficiency he adds more and again ends up overdoing. Both boosting his energy and dissipating his strength induce him to overdo it. Boosting his energy is called the method of “tying up his energy”. Dissipating his strength is called the method of “emptying his strength”.

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    [SUPPLEMENTARY TEXTS]

    太極空結挫揉論
    [i] TAIJI’S EMPTYING, TYING UP, FILING, AND KNEADING

    有挫空挫結有揉空柔結之辨挫空者則力隅矣挫結者則氣断矣揉空者則力分矣揉結者則氣隅矣若結柔挫則氣力反空揉挫則力氣敗結挫揉則力盛於氣力在氣上矣空挫揉則氣盛於力氣過力不及矣挫結揉揉結挫皆氣閉於力矣挫空揉揉空挫皆力鑿於氣矣總之挫結揉空之法亦必由尺寸分毫量能如是也不然無地之挫揉平虛之靈結亦何由而致於哉
    To empty or tie up by way of filing is different from emptying or tying up by way of kneading. Emptying by way of filing, the opponent’s strength is boxed in. Tying up by way of filing, his energy is interrupted. Emptying by way of kneading, his strength is spread out. Tying up by way of kneading, his energy is boxed in.
         If you apply the tying & kneading filing, then his energy and strength will be reversed. If you apply the emptying & kneading filing, then his energy and strength will fail. If you apply the tying & filing kneading, his strength will build up from his energy until his strength is greater than his energy. If you apply the emptying & filing kneading, his energy will build up from his strength, making his energy overloaded and his strength insufficient.
         The filing & tying kneading and the kneading & tying filing will both result in his energy getting sealed off by his strength. The filing & emptying kneading and the kneading & emptying filing will both result in his strength being chiseled away by his energy. Basically, methods such as tying up by way of filing or emptying by way of kneading all require that you work your way down from measurements of a foot, to an inch, to a tenth of an inch, to the width of a hair. If not, there will be no occasion of filing or kneading and a flattened out void for emptying or tying, for they will not be gotten from anywhere.

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    懂勁先後論
    [ii] BEFORE IDENTIFYING ENERGIES AND AFTER

    夫未懂勁之先長出頂匾丢抗之病既懂勁之後恐出断接俯仰之病然未懂勁故然病亦出勁既懂何以出病乎緣勁似懂未懂之際正在兩可断接無凖矣故出病神明及猶不及俯仰無著矣亦出病若不出断接俯仰之病非真懂勁弗能不出也胡為真懂因視聼無由未得其確也知瞻眇顏盼之視覺起落緩急之聼知閃還撩了之運覺轉换進退之動則為真懂勁則能接及神明及神明自攸往有由矣有由者由於懂勁自淂屈伸動静之妙有屈伸動静之妙開合升降又有由矣由屈伸動静見入則開遇出則合看來則詳就去則升夫而後纔為真及神明也明也岂可日後不慎行坐臥走飲食溺溷之功是所為及中成大成也哉
    Before you are identifying energies, you will typically be making the mistakes of crashing in, collapsing, coming away, and resistance. Once you are identifying energies, you will perhaps still make the mistakes of disconnecting, connecting, bowing forward, and yawning back. Before you are indentifying energies, it is natural to be making mistakes, but even after you are identifying energies, there are reasons as to why there are still mistakes to be made. When in that vague zone of almost but not quite indentifying energies, there is a lack of precision in disconnecting and connecting, hence there will be mistakes. And then when almost but not quite at the level of the miraculous, bowing forward and yawning back may still not be entirely under control, again resulting in mistakes.
         As long as you are not making the mistakes of disconnecting, connecting, bowing forward, or yawning back, you are doing it right, for if your identifying of energies is not genuine, you would not able to prevent such mistakes. What does it mean for it to be genuine? Simply that a sensory foundation must be laid to build it up into a reality. Be aware through observing: there is looking forward, looking behind, looking left, looking right. Be aware through listening: there is rising, falling, quickness, leisure. Be aware through feeling: there is evading, countering, inciting, concluding. Be aware through acting: there is turning, switching, advancing, retreating. In this way, your identifying of energies will be genuine.
         You will then be able to reach the level of the miraculous, and this is because there is a foundation, the foundation being the identifying of energies. The subtleties of bending, extending, movement, and stillness are automatically built upon that foundation. Then spreading, merging, ascending, and descending are in turn built upon bending, extending, movement, and stillness. By way of bending and extending, movement and stillness, spread his attack aside when you see him enter, then merge with him as he tries to exit. Descend when you see his attack come in, then ascend as he withdraws.
         Once your genuineness in identifying energies reaches all the way to the point of the miraculous, at such a level you will thereafter be mindful in every activity – whether it be walking, sitting, lying down, running, eating, drinking, or even going to the bathroom. By this means, your achievement will go from middling to great.

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    尺寸分毫在懂勁後論
    [iii] REDUCING MEASUREMENTS AFTER IDENTIFYING ENERGIES

    在懂勁先求尺寸分毫為之小成不過末技武事而已所謂能尺於人者非先懂勁也如懂勁後神而明之自然能量尺寸尺寸能量纔能節拿抓閉矣知膜脉筋穴之理要必明存亡之手知存亡之手要必明生死之穴其穴之数安可不知乎知生死之穴数烏可不明閉而不生乎烏可不明閉而無生乎是所謂二字之存亡一閉之而已盡矣
    If you strive for the reducing of measurements before identifying energies, yours will amount to a small achievement and be but a smattering of martial skill. You will not be able to estimate the opponent even at the level of a foot before you are identifying energies. After you have achieved identifying energies, you will have a miraculous understanding, and you will automatically have the ability to reduce measurements. From there you will then be able to control, seize, capture, and seal.
         To understand the theory of vessels, channels, sinews, and acupoints, it is necessary to be clear about which techniques will save or kill. To understand the techniques that will save or kill, it is necessary to be clear about the acupoints for life and death. In the acupoint art, how could you go without knowing them [seeing as not knowing them might result in killing someone by mistake]? To know how to activate the life and death acupoints, it is necessary to be clear about the technique of sealing. Sealing is what determines both life and death.

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    太極指掌捶手解
    [iv] THE FINGERS, PALM, FIST, AND HAND IN TAIJI

    自指下之腕上裏者為掌五指之首為之手五指皆為指五指權裏其背為捶如其用者按推掌也拿揉抓閉俱用指也挫摩手也打捶也夫捶有搬攔有指襠有肘底有撇身四捶之外有覆捶掌有搂膝有换轉有单鞭有通背四掌之外有串掌手有雲手有提手拿有十字手四手之外有反手指有屈指有伸指揑指閉指四指之外有量指又名尺寸指又名覔穴指然指有五指有五指之用首指為手仍為指故又名手指其一用之為旋指旋手其二用之為根指根手其三用之為弓指弓手其四用之為中合手指四手指之外為獨指獨手也食指為卞指為劍指為佐指為粘指中正為心指為合指為鈎指為抹指無名指為全指為環指為代指為扣指小指為幫指補指媚指掛指若此之名知之易而用之難淂口訣秘法亦不易為也其次有如對掌推山掌射雁掌晾翅掌似閉指抝步指湾弓指穿梭指探馬手湾弓手抱虎手玉女手跨虎手通山捶葉下捶背反捶勢分捶捲挫捶再其次步隨身换不出五行則無失錯矣因其粘連黏隨之理舍己從人身隨步自换只要無五行之舛錯身形脚勢出於自然又何慮些須之病也
    The “palm” is the area of the hand below the fingers and above the wrist. The “hand” refers to the whole thing up to the fingertips. A “finger” refers to any of the five fingers. A “fist” is when the five fingers are clasped inward to emphasize the back of the hand. Palm techniques are matters of pushing down and pushing out. Finger techniques are matters of seizing, kneading, capturing, and sealing. Hand techniques are matters of filing and rubbing. Fist techniques are matters of striking.
         Fist techniques: Parry & Block, Punch to the Crotch, Under the Elbow, Torso-Flung Punch, and beyond these four there is also the Overturned Punch. Palm techniques: Brush the Knee, Exchanging Palms, Single Whip, Through the Back, and beyond these four there is also the Threading Palm. Hand techniques: Clouding Hands, Raising Hand, Seizing Hand, Crossed Hands, and beyond these four there is also the Reversing Hand. Finger techniques: bending, extending, pinching, sealing, and beyond these four there is also estimating, which is also called “reducing measurements” or “seeking acupoints”. The five fingers also have five-fingered functions, operating as a whole hand as well as individual fingers, and so these can be termed as either hand or finger techniques: corkscrewing, planting, curling, or closing inward, and beyond these four hand/finger techniques, there is also “standing alone”.
         The forefinger is the impatient finger, sword finger, assisting finger, or sticking finger. The middle finger is the central finger, closing finger, hooking finger, or smearing finger. The ring finger is the completing finger, surrounding finger, exchanging finger, or covering finger. The little finger is the helping finger, healing finger, enticing finger, or hanging finger. Though the names of these techniques are easy to comprehend, they are difficult to apply, even with personal instruction in the deeper methods.
         Supplementary palm techniques: Palms Facing Each Other, Push the Mountain, Shoot the Goose, Spreading Wings. Supplementary finger techniques: Sealing Shut, Jab in a Crossed Stance, Bending the Bow, Working the Shuttles. Supplementary hand techniques: Reaching Out to the Horse, Bending the Bow, Capturing the Tiger, Maiden’s Hands, Sitting Tiger Hands. Supplementary fist techniques: Punch Through the Mountain, Punch Under the Leaf, Turning Behind Punch, Momentum-Splitting Punch, Wrap & File Punch.
         A further supplementary layer is that your steps are to go along with your body’s changes and are never to perform a step unassociated with the five elements, and thus you will be free from making mistakes. Because of the principle of sticking, connecting, adhering, and following, as well as letting go of yourself to follow the opponent, your body in turn will go along with your stepping, and as long as you remain true to the five elements, there will be such a naturalness to your posture and steps that it will not matter even if you do make some mistakes here and there.

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    口授穴之存亡論
    [v] ON PERSONAL INSTRUCTION IN THE ACUPOINTS THAT SAVE OR KILL

    穴有存亡之穴要非口授不可何也一因其難學二因其闗乎存亡三因其人纔能傳第一不授不忠不孝之人第二不傳根底不好之人第三不授心術不正之人第四不傳鹵莽滅裂之人第五不傳授目中無人之人第六不傳知禮無恩之人第七不授反復無長之人第八不傳得易失易之人此須知八不傳匪人更不待言矣如其可以傳再口授之秘訣傳忠孝知恩者心氣和平者守道不失者真以為師者始終如一者此五者果其有始有終不變如一方可將全軆大用之功授之於徒也明矣於前於後代代相継皆如是之所傳也噫抑亦知武事中烏有匪人哉
    There are acupoints that save and acupoints that kill. They cannot be learned without personal instruction. Here are three reasons why: because of how difficult they are to learn, the fact that they are a matter of life and death, and the degree of a person’s talent. There are eight kinds of people not to be taught:
         1. the disloyal and unfilial,
         2. those who are fundamentally unkind,
         3. those with crooked intentions,
         4. those who are rude and reckless,
         5. those who think themselves superior to others,
         6. those who care more about rules than they do about people,
         7. those who are fickle,
         8. those who will have an easy time picking it up and then just as easily discard it.
         It must be understood that these eight people are not to be taught. Criminals of course do not deserve to be considered at all. As for those who may be taught, they are eligible to be given personal instruction in its secrets. There are five kinds who may be taught:
         [1] those who are loyal, filial, and gracious,
         [2] those with a mild temperament,
         [3] those who will hold to the method and not discard it,
         [4] those who will be true to the teacher,
         [5] those who will complete the study as ardent as when they started.
         These types will be resolved to complete the study without having doubts and can be shown the whole thing, and what will be given to the pupil is illumination. It goes from those who already know it to those who will know it, the torch being passed down through generations, always by this process. But what a shame it is that of those who know martial arts, some turn out to be criminals.

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    張三丰承留
    [vi] WHAT ZHANG SANFENG INHERITED

    天地即乾坤伏羲為人祖畫卦道有名堯舜十六母微危允厥中精一及孔孟神化性命功七二乃文武授之至予來字著宣平許延年藥在身元善從復始虛靈能德明理令氣形具萬載咏長春心兮誠真跡三教無兩家統言皆太極浩然塞而冲方正千年立継往聖永綿開來學常續水火濟既焉願至戌畢字
    “The sky and the ground made the world.
    Fu Xi was the progenitor of mankind.
    He drew the trigrams and declared the Way
    for Emperor Yao and Emperor Shun, and for sixteen generations on.
    The most mysterious of pinnacles have consented access
    to the most dedicated, such as Confucius and Mengzi.
    The skill of spirit transmuting the life-force
    went down through seventy-two sages to King Wen and King Wu.
         “Instruction has come to me
    by way of the writings of Xu Xuanping.
    The medicine to bring about longevity lies within ourselves,
    in the perfection of our original state being revived. [Basically, live every day as though it’s your first, a lesson that could have been learned from pretty much any Daoist poet.]
    Your natural self can empower and enlighten.
    The truth when expressed can fulfill you in spirit and body.
    With countless repetitions, chant of lengthening the springtime.
    Heartfelt sincerity will have a real effect.
         “The three doctrines [Confucianism, Daoism, Buddhism] are not different schools,
    for all that each of them discuss is a matter of the Grand Polarity
    which runs through everything,
    centered and everlasting.
    The ancient wisdom is always with us,
    constantly inspiring new students to learn.
    When water and fire cooperate [as in hexagram 63 – water above, fire below, leading to a heated cooking pot, as opposed to hexagram 64 – fire above, water below, an absence of interaction which produces nothing],
    our goals are able to come to fruition.” [The metaphor in this last statement is that ancient knowledge is the fire and the act of learning from it is the water being brought to a boil.]

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    口授張三丰老師之言
    [vii] THE TEACHINGS OF ZHANG SANFENG

    予知三教歸一之理皆性命學也皆以心為身之主也保全心身永有精氣神也有精氣神纔能文思安安武備動動安安動動乃文乃武大而化之者聖神也先覺者淂其寰中超乎象外矣後學者以效先覺之所知能其知能雖人固有之知能然非效之不可淂也夫人之知能天然文武目視耳聼天然文也手舞足蹈天然武也孰非固有也明矣前輩大成文武聖神授人以軆育修身進之不以武事修身傳之至予淂之手舞足蹈之採戰借其身之陰以補助身之陽身之陽男也身之陰女也然皆於身中矣男之身祗一陽男全軆皆陰女以一陽採戰全軆之陰女故云一陽復始斯身之陰女不獨七二以一姹女配嬰兒之名變化千萬姹女採戰之可也亦安有男女後天之身以補之者所謂自身之天地以扶助之是為陰陽採戰也如此者是男子之身皆属陰而採自身之陰戰己身之女不如兩男之陰陽對待修身速也予及此傳於武事然不可以末技視依然軆育之學修身之道性命之功聖神之境也今夫兩男之對待採戰於己身之採戰其理不二己身亦遇對待之数則為採戰也是為汞鉛也於人對戰坎離之陰陽兑震陽戰陰也為之四正乾坤之陰陽艮巽陰採陽也為之四隅此八卦也為之八門身足位列中土進步之陽以戰之退步之陰以採之左顧之陽以採之右盼之陰以戰之此五行也為之五步共為八門五步也夫如是予授之爾終身用之不能盡之矣又至予淂武継武必當以武事傳之而修身也修身入首無論武事文為成功一也三教三乘之原不出一太極願後學以易理格致於身中留於後世也可
    “I understand the idea that the three doctrines are basically the same: they are each a study of life, each take the mind to be controller of the body, and are purposed to maintain mind and body, to bring longevity to essence, energy, and spirit. With essence, energy, and spirit, we can be calmly civil and boldly martial. Calm and bold, civil and martial – as these things are expanded and have a transformative effect, there will come wisdom and spirituality. The earliest discoverers of this found their way into truth and then took it to another level. Later students then imitate what they did in order to achieve their awareness. Such awareness is innate in everyone, but to get at what they were doing, it is nevertheless necessary to follow in their footsteps. Civil and martial are inherent to human ability. The seeing of eyes and hearing of ears are inherently civil while the dancing of hands and prancing of feet are inherently martial, and so both aspects are clearly inherent. Having achieved the layers of civil, martial, wisdom, and spirituality, the forefathers advanced the teaching of self-cultivation by way of physical training, though not by way of martial arts.
         “When the teachings reached me, I grasped the receive/oppose [counterbalancing] nature of the dancing prancing, in which the passive aspect of the other person’s body is borrowed to build up the active aspect in one’s own. The active aspect is the masculine quality. The passive aspect is the feminine quality. The body has both qualities. While the maleness is active and the femaleness is passive, the femaleness receives the active aspect to counter her own passive aspect [as the maleness receives the passive aspect to counter his own active aspect]. Thereby the active [or passive] returns to its initial state [of being in balance with the other]. The passive feminine aspect within the body means more than a young woman being developed enough to become pregnant. There are countless ways in which a woman may enact counterbalancing, and this is not about the bodies of men and women being somehow corrected. It is said that taking advantage of the skyness and groundness in one’s own body is what makes the counterbalancing of the passive and active aspects. This means that a man may make use of the passive aspect of his masculine side as a way to counter his own feminine quality. [However, this work of balancing the masculine and feminine qualities within oneself] is not as efficient as the self-cultivation of two partners making use of their masculine quality to work at balancing their passive and active aspects [through the constant exchanging of passive and active roles during the pushing hands exercises].
         “Seeing as I have placed these teachings into a martial context, martial arts must not be viewed as something trivial, but as a part of physical education, a method of self-cultivation, a practice of life-enhancement, a category of wisdom and spirituality. The work of counterbalancing between two partners is no different in principle from the counterbalancing within your own body, but when working with a partner, it is like counterbalancing between mercury and lead. [In the context of two partners pushing hands, the role of the attacker is solid and heavy, like lead, while the defender is fluid and yielding, like mercury.] When fighting, the four primary techniques are a matter of active opposing passive, while the four secondary techniques are a matter of passive receiving active. The eight trigrams supply the eight techniques. The body and feet stand centered. To advance is to oppose actively. To retreat is to receive passively. To step to the left is to receive actively. To step to the right is to oppose passively. The five elements supply the five steps. Combined, they are the eight techniques and five steps.
         “These teachings of mine you may make use of for your entire life and yet never be able to use them up. What I have gained and am passing down is to be taught as a martial art of self-cultivation. As to the method of cultivating the self, it does not matter if it is approached by martial or civil means, for the achievement is the same. The three doctrines, at any of the three levels [greater, middle, lesser], are all inescapably based in the concept of the grand polarity. I wish for the next generation of students to examine the theory in the Book of Changes within themselves and that it be continued by succeeding generations. That would be a good thing.”

    -

    張三丰以武事得道論
    [viii] ZHANG SANFENG ON USING MARTIAL ARTS TO ACHIEVE THE WAY

    蓋未有天地先有理理為氣之陰陽主宰主宰理以有天地道在其中陰陽氣道之流行則為對待對待者陰陽也数也一陰一陽之為道道無名天地始道有名萬物母未有天地之前無極也無名也既有天地之後有極也有名也然前天地者曰理後天地者曰母是乃理化先天陰陽氣数母生後天胎卵濕化位天地育萬育道中和然也故乾坤為大父母先天也爹娘為小父母後天也得陰陽先後天之氣以降生身則為人之初也夫人身之來者得大父母之命性賦理得小父母之精血形骸合先後天之身命我得而成人也以配天地為三才安可失性之本哉然能率性則本不失既不失本來面目又安可失身軆之去處哉夫欲尋去處先知來處來有門去有路良有以也然有何以之以之固有之知能無論知愚賢否固有知能皆可以之進道既能修道可知來處之源必能去處之委來源去委既知能必明身不修故曰自天子至於庶人壹是皆以修身為本夫修身以何以之良知良能視目聼耳曰聰日明手舞足蹈乃武乃文致知格物意誠心正心為一身之主正意誠心以足蹈五行手舞八卦手足為之四象用之殊途良能還原目視三合耳聼六道目耳亦是四形軆之一表良知歸本耳目手足分而為二皆為兩儀合之為一共為太極此由外歛入之於內亦自內發出之於外也能如是表裏精粗無不到豁然貫通希賢希聖之功自臻於曰睿曰智乃聖乃神所謂盡性立命窮神達化在茲矣然天道人道一誠而已矣
    “Before there was the universe, there was the principle which governs the passive and active energies. This governing principle by which the universe exists is the core of the Way, and the way these energies flow is in the manner of complementary opposites. For passive and active to oppose and yet complement each other is a mathematical principle: to be [zeroed out in a half-and-half state of] one part passive and one part active is the Way. ‘The Way that cannot be described is the origin of the universe itself. The Way that can be described is the source of all things within the universe. [Daodejing, chapter 1]’ Before the universe existed, there was merely nothingness, and thus nothing to be described. Once the universe existed, there was finally somethingness, and thus things to be described. Before the universe existed, there awaited the principle of existence. Once the universe came into being, there was then the creative principle.
         “Pre-beginning, it was the principle of existence that brought about the balanced passive and active energies. Post-beginning, the creative principle then gave rise to the ways of coming into being: gestation in a womb, hatching from an egg, spontaneous generation from water, and metamorphosis. The Way is the way of neutrality, nourishing all things by being in a balanced position between skyness and groundness. The sky and ground are your greater parents, of the pre-beginning. Your mother and father are your lesser parents, of the post-beginning. When we are born, we are the recipients of the energies of passive and active, of pre-beginning and post-beginning, and on such a basis we begin. When we are born, we are given by our greater parents our life-force and disposition, and are endowed with reason. From our lesser parents come our physical essence, blood, and bones. By the merging of the life-force and body of the pre-beginning and post-beginning, we each then become a person. For us to align with the sky and ground, taking our place as one of the three substances, we cannot ignore our fundamental origin [as a product of both].
         “As long as we are able to follow our nature, we will not lose touch with our origin. By not forgetting where we come from, we will not lose touch with where we are headed, for if you want to know where you are going, you must first know where you are coming from. With our origin mapped out, our way ahead is a clear route that will be traversed by way of instinct. We all, whether smart or stupid, worthy or worthless, have an instinctive awareness that will point us to the Way. If we cultivate the Way, we will be able to know our origin and can fulfill our destiny. To know our origin and fulfill our destiny lies in being able to cultivate the self. Thus it is said [in the Da Xue]: ‘From king to commoner, it all comes down to self-cultivation.’ The way to cultivate the self is through instinctive understanding and ability: eyes keenly seeing and ears acutely hearing, hands dancing and feet prancing, martiality and civility. ‘Broaden your understanding by studying things deeply, thereby improving your intellect and smoothing your emotions.’
         “Since mind is in charge of body, the intellect should be improved and the emotions smoothed in order for the feet to perform the five steps and the hands to perform the eight techniques. The hands and feet amount to four, and they can be used in such a variety of ways, but instinct is able to retrieve their basic state [of unity]. The eyes see as a union of three [what the left eye sees, what the right eye sees, what both eyes see by triangulating together] and the ears hear along the six paths. The eyes and ears amount to four, but within they function as one, instinct again regaining the basic state. Ears, eyes, hands, and feet – they each are divided into two, making two polarities, but each functioning as a unity, totaling a grand polarity.
         “Gathering inward from without, expressing outward from within, all of it in this way can be reached, inside and out, specifically and in general, all understood thoroughly, and we will naturally attain the hoped-for achievements of the worthies and sages, their vision and knowledge, their wisdom and spirituality. This is what they meant by fulfilling one’s nature and facing one’s destiny, taking spirit as far as it will go and thereby causing transformation. The way of both Nature and mankind is sincerity and nothing more.”

    – – –

    [*Survey of Textual Variations (Wu document left side / Yang document right side):

    Harmless character variants:
    section 5 – 斷 / 断
    7 – 淂 / 得
    10 – 淂 / 得
    13 – 淂 / 得
    15 – 得 / 淂
    21 – 顕 / 顯
    23 – 缉 / 緝
    24 – 憑 / 凴
    30 – 顯 / 顕
    ii – 淂 / 得 ; 也 / 矣
    iv – 淂 / 得
    vii – 淂 / 得 ; 淂 / 得 ; 淂 / 得 ; 之 / 者 ; 淂 / 得

    Flipped words (one occasion in each document):
    24 – 絲毫 / 毫絲
    vi – 濟既 / 既濟

    Missing words (one occasion in Wu document, seven occasions in Yang document):
    1 – 五行者 / 五行
    2 – 淂之 / 淂
    13 – 淂矣 / 得
    19 – 得成 / 得
    22 – 半重偏 / 半重偏重
    ii – 緣勁 / 勁
    iv – 如對掌 / 對掌
    vii – 補助身 / 補助
    There are also two occasions in Yang document of missing character components:
    17 – 悠久 / 攸久
    25 – 呬 / 四
    As for accidentally added words, there is one occasion in Wu document:
    22 – 除除 / 除
    In section 30, 於己人 is expanded in Yang document to 於己於人 five times, indicating deliberate addition in Yang document rather than absent-mindedness in this section of Wu document.

    Mistaken words (one occasion in Wu document, ten occasions in Yang document):
    3 – 知 / 覺
    5 – 匾 / 區
    18 – 亮 / 毫
    23 – 使 / 始
    24 – 囟門 / 匃門 ; 云 / 去
    32 – 一然 / 亦然
    iii – 末 / 未
    vi – 戌 / 戍
    viii – 壹 / 一 ; 手 / 乎 ]


     青春就应该这样绽放  游戏测试:三国时期谁是你最好的兄弟!!  你不得不信的星座秘密

    0 0

    老缅明目张胆地否认,是对大陆婊子化政府的强烈蔑视。中方主动替人辩解称“误投”、“流弹”“落入”,更是十足下流无耻。外窝囊,内贪横的阿共正权的婊子性质早被各个国家摸透:要选票时把该贱婊子拉出来狠扇耳光子,把婊子脸当屁股,婊子只是喊委屈,最多抗议一下,提醒嫖客扇轻点,我贪刮来的钱也一直进贡一份给你的。。。;缺钱时,嫖客给该贱婊子一个笑脸,婊子马上忘了被扇时的疼痛,贱得不知几斤几两,又上去被嫖还倒贴。。。2013年外蒙也是这么扇该婊子的,现在是老缅。。。北朝鲜。。。。。;缺钱时,嫖客给该贱婊子一个笑脸,婊子马上忘了被扇时的疼痛,贱得不知几斤几两,又上去被嫖还倒贴。。。2013年外蒙也是这么扇该婊子的,现在是老缅。。。北朝鲜。。。

     

    蒙古国回归中国真相!亿万国人目瞪口呆

    王耀平/ [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    重新认识蒙古国

    这个蒙古国让我长久地关注,几十年了。说这话好像没有人信,这是真的。19659月,在我上小学一年级的时候,家父去了蒙古国。作为经援蒙古国的外交官,他一直在这个岗位上工作了将近8年。2007年,我写了《经援蒙古国历史侧记》(《国际商报》以《经援蒙古国的跌宕历程》发表),为的是纪念他。这就是我关注蒙古国的原因,或许也是一种情结。

    一直以来,我对蒙古国的认识非常肤浅,因为没有渠道获得真实的信息,实际上关于蒙古国的政治信息被长期封锁,或是掩盖。我们或我所知道的,无非是“文革”期间那一点点“意识形态”上的冲突。一直以为,“文革”前中蒙是友好的;“文革”后“破碎的一页”被翻了过去,又友好了,甚至相信蒙古国议会有回归中国的动议。其实,是我无知,我错了。

    进入蒙古国,转了几天,听到、看到、体会到的,中国与蒙古国的关系不是一般的紧张,而是非常紧张。除了官样文章和冠冕堂皇的讲话,没有人认为中国与蒙古国的关系是友好的,包括某些官员。表面拥抱,肚里骂娘,这就是中国与蒙古国政治关系的现实。

    20148月,有幸踏上蒙古国,驱车从扎门乌德到乌兰巴托700公里,一路的蓝天白云,从扎门乌德往北最少500公里是荒凉的戈壁。曾经的不毛之地,储藏着无尽的矿藏。

    [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    蒙古国首都乌兰巴托

    一、普京的眼泪

    蒙古国号称是前苏联第十六个加盟共和国——这就是普京落泪的原因。沙俄帝国、苏联帝国的陨落,让俄罗斯沦为超级的二流国家。前苏联对蒙古国的奴化教育,以及前苏联对蒙古国70年的殖民统治,让普京对蒙古国些许还有“依恋不舍”的情绪。

    俄国对蒙古国的殖民统治很具体:

    国家管理副职均为俄罗斯人;国家领导人娶俄罗斯人为妻,比如前蒙古国领导人泽登巴尔;俄语成为官方语;对老蒙文进行俄文化改革,看上去都是俄文字母,这就是所谓的新蒙文。

    现在依然留存的殖民痕迹有:宽轨铁路、电器插头(电器标准)、蒙古俄式西餐、苏联红军纪念碑、扎门乌德苏军兵营的遗迹、赛音山达遗留的坦克……

    90年代初,苏联解体之后,蒙古国试图恢复老蒙文(我们在中国境内看到的蒙古文)。由于70年的历史已经改变了两代人,仅仅3年,恢复民族传统文字的企图失败,被俄文异化的新蒙文依然是流行的官方文字。

    蒙古国的殖民模式如同日本统治下的满洲国。溥仪受制于日本人;政府机关的副职和顾问挤满了日本人;国民集体学习日语;生产方式和生活方式全都日本化。  

    蒙古国承认不承认,他们从满清帝国和中华民国中的所谓“解放”,依然是苏联殖民统治下的亡国奴。“满朝”(与我们“清朝”的说法不同)统治蒙古国200 多年,1911年的独立和1921年的解放,都没有摆脱受外来势力统治的命运。所谓的民族英雄苏赫巴托尔,实际上是苏共的代理人,没给蒙古国带来独立,而是帮助苏联统治蒙古国。 [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    苏赫巴托尔是分裂中国促使蒙古国独立的罪魁祸首。图为蒙古国苏赫巴托尔广场上为其打造的塑像

    一位华侨告诉我(在蒙古国期间采访了十多位华侨,因为安全问题,我不能说出他们的名字),前苏联统治期间,屠杀蒙古国贵族和精英7万人,教科书上只说3 万人。当时的蒙古国只有70万人口。暴力、恐怖、屠杀,是殖民统治绝对重要和有效的手段,为了达到有效控制,屠杀十分之一的国民,残酷到了极点!

    电视上看到,蒙古国总统在迎接普京的仪式上,普京听着俄罗斯的国歌,落泪了,几次擦拭自己的眼泪,也许是蒙古国的风沙吹眯了双眼。苏联帝国的陨落的确是一种悲哀,无奈颓丧的情绪无法掩饰。想当年,苏联在中国边境陈兵百万,蒙古国的牛羊马骆驼全都出口苏联,各种矿藏源源不断流向苏联及华沙条约国……历史车轮不可倒转,逝去的无力挽回,这或许就是普京落泪的原因。 [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    普京的眼泪

    蒙古国人喜欢俄国人?未必。蒙古国有排华情绪;同时也有排俄情绪,只是排华情绪更为强烈。借着苏联解体而真正走向政治独立的蒙古国民,反俄反中都是他们的选择。美国、日本,是他们的亲密伙伴,中国俄罗斯不是。他们太想摆脱在中俄夹缝中生存的处境,可惜,搬不走!

    二、中国领导人送来一个蒙古梦

    2014822,中国领导人在蒙古国国会发表演说,提到蒙古国的蒙古梦。什么是蒙古梦?不是我们中国人说了算的。

    蒙古人的蒙古梦是什么?我揣度:成吉思汗横扫整个欧洲称霸世界;内外蒙古,以及西伯利亚蒙古故地的大一统,远远超过一个俄罗斯;忽必烈大元朝的广阔疆域;远征日本的大元海军……真敢让他们做梦!有报道说蒙古人要回归中国,这只是中国梦,不是蒙古梦,千万别信。

    乌兰巴托市中心是苏赫巴托尔广场,端坐在大会堂中央的巨大雕像是成吉思汗。蒙古国到处是成吉思汗的名字和雕像。最近,肯特省首府温都尔汗(林彪坠机处)更名成吉思汗,不难看出蒙古国梦想成为超级大国的野心! [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    中国元朝疆域

    这个梦,让蒙古国人不能不陷入悲哀。特别是在蒙古国知识分子当中,想起成吉思汗,会使他们彻夜不眠、顿足捶胸、嚎啕大哭,这种向往,或是痴迷,让他们的内心充满了狂躁和仇恨,这样一群人,怎么会在议会上通过并入中国的决议?荒唐!新任民主党的民选政府就是因为强烈反中排华才赢得选票,掌握了政权。  

    三、仇恨中国人

    首先,蒙古国人认为中国人侵占了他们的领土

    外蒙古独立了,内蒙古依然在中国的版图之内,他们认为国家和民族是处在分裂状态,这就是蒙古国人仇恨中国人的根本原因,远远超过中国人对占领钓鱼岛日本人的仇恨。 [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    蒙古国阅兵

    尽管蒙古国官方没有明确表达这个观点,但是,仇恨的情绪随处可见。这也就是我们怎么讲友谊也没有用的根本原因。

    就在国家领导人高调访问蒙古国的前一天,在中国驻蒙大使馆门前,中国外交官遭到殴打。为什么?挑衅、发泄、表达愤怒的情绪。背后的阴谋不得而知,给中国人的感觉就是下马威!要不是蒙古国经济崩溃、公务员发不出工资,他们才不会向中国示好。

    2012年我到达中国一侧的东乌珠穆沁口岸,当时边防人员说,蒙古又在反华,我还不解。我对中国政府没有将这些信息公布于中国,表示遗憾!当时蒙古国大选,新当选的现任总统,靠的是排华获得民意。

    他们仇恨汉人,同样仇恨内蒙古人,在外蒙古人的眼里……(不能再说了)。有的内蒙人到了蒙古国,似有回到祖国怀抱的感觉,但是大失所望,看到的却是完全俄罗斯化的,具有殖民色彩的蒙古国,路标指示牌都看不懂。

    在乌兰巴托期间参观了60年前中国援建蒙古国的培才学校,现今蒙古国立大学的经济学院。体育馆内的一个斯斯文文的蒙古大学生直接对着翻译大骂——滚!

    因为我们与学中文的女学生寒暄了两句。这个表面看上去挺斯文的学生很愤怒! [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    与外蒙古大量殖民文化相比,中国的内蒙古较好地保留了传统文化。

    我们赶紧走了,会中文的蒙古女学生也赶紧走了。走在路上,碰到蒙古警察,翻译让我们别说话。他们已经被吓破了胆。这就是现实的蒙古国,这还是中国领导人高访期间。

    其次,认为中国人是骗子

    这是延续了很久的一种情绪,认为中国人都是骗子。早些年的中国制造,的确有不尽人意之处。但是,中国人讲究一分钱一分货。满洲里、阿尔山、二连是他们进货的渠道,花低价买高档产品,或许也是一种梦。 [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    中国二连浩特口岸通关进入蒙古国的货运列车

    由于这种情绪的蔓延,尽管现在中国低端产品已经好了很多,他们还是从内心抵制。以致二连等地的“温州”市场不断萎缩,中国商人很少出境,都是蒙古人自己到中国境内提货。

    这也成为他们瞧不起中国、恨中国的理由,他们的包装食品大多是从日本韩国欧洲进货,中国货极少。不过超市里的水果蔬菜一看就是中国制造。边远地区的商店只有土豆和葱头,个头极小。

    第三,认为中国人是强盗

    中国与蒙古国搞经济技术合作,投资开采煤矿油田,他们认为这是掠夺他们的资源,是抢夺他们的财产。

    好像中国人不是花钱买的。除了签订协议,各级官员、地主牧主、警察、地痞无赖都能得到好处,尽管如此,你还是强盗。

    中国给他们援建了那么多的项目,居然买不来他们的感谢!在乌兰巴托,随便看看,就是中国援建或是建设的建筑。

    从五十年代到今天,不管你多努力表现自己,让利让利再让利,他们都认为你是不怀好意掠夺资源的强盗。

    [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    蒙古国超大型煤矿

    第四,认为中国人是劣等民族

    在蒙古国,大批的建筑工人都是中国人,大约2万到3万人。中国人聪明老实本分吃苦耐劳,蒙古工人无法与中国建筑工人相比,但是蒙古国的法律规定,建筑公司必须雇佣一定比例的蒙古劳动力。

    据业内人士说,他们的工作能力,跟非洲工人差不多。 [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    在蒙古国经常有不怀好意的蒙古国人来找中国工人的麻烦

    这些建筑工人,文化水平不高,不太懂得俄罗斯化的蒙古礼节。说话声音大、随地吐痰等等,他们成为蒙古人嘲讽的对象。觉得自己高贵了许多,有一种莫名其妙的优越感。

    总是打着环保的旗号,抗议中国人破坏环境,就他们高尚。

    第五,狭隘的民族主义

    他们以与中国人作对为荣,以羞辱中国人为乐事。

    一位华侨告诉我,一个蒙古警察在工地上随便抓中国人,然后让他们蹲着,学狗叫,不学就冲天鸣枪,吓唬中国人……

    在火车入境检查,中国人必须站得笔管条直接受检查,蒙古人则可以躺在卧铺上……

    当地地痞到工地捣乱,蒙古警察一定先训斥中国人。中国人与蒙古人发生争执,警察一定会首先教训中国人。

    凡是这样对待中国人的,在蒙古国都是牛逼的英雄。到了晚上,说中国话的中国人一定不要出门,包括大使馆的官员。在蒙古国长期居住的华侨,轻易不敢说自己是中国人,轻易不敢说中国话。

    这次到蒙古,知道一个词叫“胡加(huja)”,是蒙古人对中国人的蔑称。不仅老百姓这么说,就是官方电视台也用这个词调侃中国人。还有辱骂中国人的歌曲。

    四、驱赶华侨及排华

    有这样的说法,中华民族迁徙的过程是由西部的欧洲向东迁徙,然后向南迁徙,进入黄河流域以及长江流域,这个过程缓慢而又持久,这就是我们中国人也被西方人类学者统称为蒙古人种的原因。

    东亚各民族,或多或少都有蒙古血统,当然现今的蒙古人也同样具有古蒙古人的血统——鞑靼、匈奴。从血缘关系上,蒙古国与其他东亚各国都是近亲关系。

    寒冷是人类生存的障碍,向往水草丰盛的南方,历来是北方游牧民族的梦想。从古到今,中原历来都是北方游牧民族入侵的对象。出了张家口往北700多公里都是荒无人烟的戈壁,过了二连浩特,现在蒙古国的境内还有500公里的戈壁。中原没有理由进犯大戈壁。

    满清王朝的建立,首先征服的是蒙古国,随后是中原的大明王朝。蒙古人称“满朝”。满朝统治蒙古200多年。直到1911年,随着辛亥革命,蒙古王朝同时宣布独立。

    从国家继承的角度说,蒙古应当归国民政府统治(这期间有几个回合的分裂与反分裂的博弈,可以参考相关文章)。一个有趣的现象,在“满朝”统治期间,大量的汉人,因为做生意的缘故,大量涌入内外蒙古境内。茶马古道的起点在云南的易武镇,终点就在恰克图(蒙俄边境的俄国一侧)。此时外蒙古境内,有中国商人及流民二十几万人(目前尚无官方数字。有消息称有关部门正在编制蒙古华侨史)。现在的首都乌兰巴托,原称库伦,就是内地商人聚集地。也就一瞬间,外蒙古的汉人全部沦为华侨。这也是他们悲惨命运的开始。

    近代蒙古国一直在排华,1921年起蒙古骑兵驱赶汉人,杀汉人,杀华侨(传说中的数字令人震惊,官方没有公布。这个数字足以伤及现在依然脆弱的两国关系),50年代到70年代援蒙的失败;19836月排华,2012年排华…… 
    [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    蒙古国极端民族主义

    现在蒙古国的传统华侨大约只剩下600---2000人(使馆说有2000人,私下里华侨说,也就600人),每次排华,都是对中国人的伤害。1983-84年排华,中国政府只是口头抗议,束手无策。最终引起联合国的干涉。我们的华侨可怜,我们的政府也可怜!

    家父1985年底去蒙古国结束经援谈判,实际上这是蒙古国彻底与中国断绝经济往来的一个措施,我们还以为是开启未来的起点。幼稚!

    没想到1991年苏联解体,蒙古国不得不转而向中国示好。但凡有一点办法,他们都不会向中国招手。他们知道,这个傻大哥,只要抛个媚眼,傻大哥就会载歌载舞。

    2014年,他们又陷入困境,随便一招手,这不就又来了吗。 

    五、驻蒙使馆如同摆设

    “蒙古华侨处在水深火热之中,中国大使馆根本指望不上,就是一群混饭吃的家伙。”这是采访中一位华侨说的。当然,蒙古国也不把中国大使馆当回事。一位中国外交官的护照,居然被蒙古警察给撕了…… [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    蒙古国警察的暴力执法

       一位外交官到达蒙古国的第一天写道:“……还有各种喝得烂醉,甚至没喝酒的人,见到中国人就打。警察不会管这类事情的,全市的警察在我昨天抵达的时候正忙着为来访的希拉里执勤呢,十米一对警察,夹道欢迎,从机场一直排到市中心,绵延十几公里(2014820日中国领导人高访期间,笔者亲眼看到,我们领导人的车队,在大街上穿行,没有任何特殊的警卫)。

      这个只有二百多万人口、贫富差距极其严重的后社会主义国家,夹在中日俄美四方利益的夹缝中,不知何去何从,却把历史的民族主义情绪和所有的不满,宣泄到了中国这个温良恭俭让的邻居身上。

    工作第一天,接待了好几拨被从中国内地骗来的农民工,讲着自己被骗的经历,讲着自己怎么在建筑工地被蒙古老板毒打、被防狼喷雾喷,讲他们如何身无分文从工地逃出来,两天没饭吃,被街上的蒙古人打,被警察抓。当最终他们看到使馆的五星红旗时……”

    一位华侨说:“见到被骗的中国人,大使馆首先是训斥这些农民工:老实在家呆着,跑这来干什么!”

    就是这种状况,现在的驻蒙古国大使王小龙居然热衷于在乌兰巴托修建北京街,建造“援蒙工人纪念碑(塑像)”。大概是为了工作成绩,往脸上贴金(据说这个雕像已经在重新审议当中)。如果这个雕像建成,最终一定会沦落为攻击中国的靶子。

    驻蒙外交官如是说:“……各种类似黑社会性质的反华组织也层出不穷,打着环保的旗号;威胁跟中国人交往的蒙古女子;到中国企业、工地去闹事,在中国大使馆门前示威……凡此种种,一是为了收取保护费,另一方面是为了获得国外的经济支持并赚取政治资本,更多是一种表演性质的。而对中国人的仇视,更主要的还是低学历、低收入、低年龄的小愤青们在网络上的发泄,对大街上讲中文的人的肢体攻击,哪怕是在蒙娶妻生子生活多年的蒙古族华人华侨,也是他们攻击的对象。在这些蒙古人眼里,中国的蒙古族不是蒙古人,是汉人……”

    看看这些,就知道中国驻蒙使馆(也包括中国政府)是如何保护中国人的。 [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    生活在蒙古国的中国人

    六、没有友谊只有利益

    中国与蒙古国存在友谊吗?

    翻开历史一查,都是抗击北方游牧民族入侵的历史。坦克般的战马,所向披靡;来无影去无踪,杀了就抢,抢了就跑的游击战术。这个把抢掠发挥到极致的民族让中原农耕民族无可奈何。

    [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    中国修建万里长城的目的就是抵御北方游牧民族

    秦朝修长城;汉代王昭君和亲;张骞出使西域;苏武牧羊;大元朝统治中原100年;明朝重修万里长城……近代的蒙古独立;排华反华;意识形态分歧;苏联马前卒;今天继续的排华反华……这些都证明了中蒙之间没有友谊。

    同时也证明了,这个北方民族一直在欺负中国人,他们强大的时候是这样;今天的蒙古国,已经丧失了对中国的军事主动和经济上掠夺的能力,他们弱小了,但是他们依然欺负中国人。

    千万别说我们“屹立于世界民族之林”,我们戳得住吗?一个290万人口的小国,就可以随便欺负你。

    近代历史还证明:我们这位近邻,拍俄国马屁,排华反华;拍美国日本马屁,排华反华。排华反华是一件最不需要成本的乐事。

    他们很聪明,总是玩着春秋战国三国演义,搞个远交近攻,渔翁得利的伎俩。想用大国间的矛盾关系谋求自己的利益,真是机关算尽。

    他们认为有天下第一的丰富资源,全世界都会垂涎三尺,愿意奉献给美国人日本人。

    没想到,美国不要、日本不要,就连俄罗斯韩国也不要。就是在中蒙双边关系紧张的情况下,2014年上半年91%的出口都是销往中国(煤炭、铜精粉、铁矿石、石油、半加工黄金……)。

    [转载]蒙古国回归中国真相!亿万国人目瞪口呆

    蒙古国出口中国的煤矿

    如果中国不买他们的资源(完全可以不买),他们几乎没有可用来对外交换的本钱。限制向中国出口资源,无异于自杀。

    这就是现今蒙古民主党向中国示好的原因,一个连公务员工资都发不出来的政府,还有什么尊严?同一时间,国家外汇储备余存13亿,同比减少57%

    我们现在背着一个中蒙友好的包袱,让我们不知所措。中国对蒙古国的经济援助就说明了这一点。

    蒙古国是一个资源大国,如果中国停止与其扩大贸易,蒙古国的生存就会有危险。

    五十年代起中国对蒙古国的经济援助就是费力不讨好,国内国外一片骂声。

    历史的教训,万万不可忘记。中蒙友好,蒙古人不信,我们自己也不信。为什么非要掩耳盗铃、假装欢颜呢?这种尴尬局面没有必要维持。

    仇恨可以不讲,但也没有必要编造一个睦邻友好的历史。现在就讲利益,这就是实事求是。我们中国只要把在蒙古国的循环利益把握好就足够了。

    在蒙古国开矿采油,成本甚至低于中国境内。中蒙边境的策克口岸,一车车的原煤运到中国,在边境装上中国火车,源源不断运往内地。

    这是中国通过经济合作方式获得蒙古国的矿产资源,蒙古国说是对他们资源的掠夺。在不讲友谊的情况下,掠夺不掠夺已经不重要了。

    蒙古国拿到卖资源的钱,除了维持政府的运转,就是铁路、公路、市政建设、城市交通、住宅建设。这些建筑基本上是五六十年代建设的,大量的扩建、改建、新建项目在等待中国人。这些项目也需要大量的建筑工人。蒙古人游牧习性,干不了建筑工程。

    从五十年代起,蒙古国的建筑工程大多由中国工人完成,目前就有2万到3万人在蒙古国从事建筑工作。60年代中期,中蒙关系紧张的时候,前苏联曾经派来一支部队,称为“建筑旅”,因为人数太少,干不了多少事。成本最低的建筑企业和建筑工人,只有中国人。

    凡是建筑工程,不管蒙古国愿意不愿意,还得请中国建筑公司,雇用中国劳动力,经济实惠方便。这样,建筑工程款就回到中国。

    还有建筑材料,只有中国的物美价廉,还得买中国的。在蒙古国住旅馆,看到瓷砖、塑钢窗、卫生洁具、电器电料、装饰布料、家具厨具等等都是中国制造。

    把几十年前苏联的电器标准完全改变。比如插座,酒店房间里可以看到中国俄国两种制式的插座,俄式插座处于被淘汰的状态。

    不难看出,蒙古国的资金又都流回中国。这是他们的无奈,对于中国经济的依赖,让他们别无选择。

    中国政府应该坦率一点,就是这么回事,没必要编个“传统友谊”,自己骗自己。蒙古国政府当然明白,但是目前没有办法。外交讲含蓄,但是更要坦率。不提友谊,只说互利互惠。经济手段足以控制这个国家的时候,我们不用,他们还会笑话你是个傻瓜。

    在蒙古国的几天里,总结了一下感受:蒙古国是小国小民小心眼;中国是大国大哥大冤家!

    几十年来的中国外交,实际上比较幼稚,这是毛周时代的病根,现在需要变革,把喊口号式的外交变成实力外交。当讲道理不管用的情况下,就要采用政治、经济、军事方面的制裁。让我们中国人不再觉得窝囊,不再是窝里横。

    关于近当代蒙古国屠杀华侨的历史,现在缺少一手资料,不能说透。我将进一步寻找证据,也希望读者提供线索,或是以口述历史的方式昭示天下。

       网上有众多议论蒙古国的文章,不知道他们的信息来源,五花八门,都是专家,向他们学习。老王并不想评判是非,论证对错。老王凭借自己的眼睛和感觉谈谈自己的认识。


     青春就应该这样绽放  游戏测试:三国时期谁是你最好的兄弟!!  你不得不信的星座秘密

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    作者:司马璐

      司马璐1937年加入中国共产党,同年底到延安。后在延安遭到政治迫害,离开延安,1941年被开除出党。司马路长期从事中共党史的研究,在海外久负盛名,有中共党史的“活字典”之称。在其85岁高龄之时,完成近四十万字的大部头回忆录《中共历史的见证——司马璐回忆录》。文中披露大量中共高层领导人早期鲜为人知的事迹。在书中第二部分“中共第一代人物”“第九章 情欲与政治斗争之间”一节,司马璐重点记述了毛泽东与周恩来两人的感情经历,信息量之大,内容之详实,堪称惊世骇俗。其中更是曝光“1949年底,毛泽东访苏,周恩来随行,孙维世因长期留俄,以俄文翻译身份在毛的身边,在毛的火车专列车厢中,遭到毛的强暴,孙找到周恩来哭诉,周对孙维世说:顾全大局,不要声张。孙维世这个傻丫头,对周恩来有一种死忠和痴情,周要她忍,她就忍了。”多维历史本着“言论自由 观点多维”的立场转发此文,请读者对这段历史作出自己的判断。
      政治、文学,和女人的世界往往有关联,很多政治上有魅力的人,在女人心目中也一样有魅力,有些女人常把政冶狂热的人物看作性感的动物。毛泽东一生中,多数的时间都同时有两个以上的女人。在中共资料中,有的女人自称为“毛泽东的保卫员”,有的女人自称为毛的“忠实的学生”,有的女人自称为毛的“亲密的战友”。至于周恩来,对于女人的吸引力更在毛泽东之上。著名的左翼作家韩素音说过,她第一次见到周恩来,就像触了电似的,如果周恩来命令她去死,她一定会服从。
      前文说过,1937年我初到延安时因为年轻,最初触到我的神经的,不是政治人物,而是女人,尤其是漂亮的女孩子,我总记得陕北女孩子多数很美。我印象最深的陕北美人(遗憾的是从来不知她的芳名),那女孩子不施脂粉,白皙皮主,有迷人的浅笑、优美的身段、温柔的举止,我对她虽属惊鸿一瞥,却毕生难忘。我记得她是陕北米脂人。《三国演义》中的貂婵也是米脂人。当年,对于我这个刚接触女孩子不久的少年来说,整个陕北的女孩子都是美人窝挑出来的。
      共产党人也是人,七情六欲都是一样的。有人说,共产党人的男女关系是“一杯水主义”。我的理解,俄国革命和中国革命中,由于物质条件困难,男女挤在一间房内发生杂交,这只是个别的情况,不代表共产党有一杯水主义的政策。“一杯水主义”这个名词,最初是一位瑞典女共产党人柯仑泰说的,她认为原始共产主义社会男女就是杂交的,这种杂交就是“一杯水主义”。这是柯仑泰女士个人的意见。没有任何一份共产党的文件证明是提倡“一杯水主义”的。

      情欲与政治之间

      共产党人既然有七情六欲,当然也有男女之间嫉忌、争夺的男女私人情结,在中共党人的斗争中,其中有真正坚持自己政治立场的,这种斗争还是比较理性的、有一定原则的。但是中共的党内斗争,不少是因情爱之争而演变为政治斗争的,把情敌化为政敌,成为终生的政治敌人,斗得你死我活。相反的,也有利用“女同志”结成政治联盟的。
      我说到没有任何中共文件证明所谓共产党人的“一杯水主义”。但是,早期中共党人,绝大多数是男性,女同志是极少的,所以每一个单位都有争夺“女同志”的斗争。在那个时代,也有的女性为了表现自己的解放,女同志成了三角四角恋爱的主角。据早期留俄的老同志说,当年莫斯科的女同志,如果不拥有几个亲密的“男同志”,就可能被人讥为落后封建,早年中共领导人中的男女纠纷常常闹到党中央,党中央无法讨论,就由陈独秀裁决,陈独秀也因此被称为“大家长”。
      现在我讲几段早期中共领导人情爱与政治之间的故事:
      中共发起人之一施存统的夫人王一之,当年被称为“中共之花”。共产国际的张太雷以俄文翻译身份回国过上海,施存统请他到家中吃饭,张太雷一见王一之就动了心诱奸了王一之,不久公开同居,施存统气得与共产党断绝关系,同时双目失明,直到他另外结婚,施存统改名施复亮(意思是双眼恢复光明)也恢复正常生活。这是中共初期闹得很大的事,当时因为张太雷属于共产国际的工作人员,共产国际说,只要张太雷的工作表现好,中共无权干涉他的私生活。
      蔡和森的夫人向警予,曾任中共中委。在上海,她的二家和单身的彭述之住在一座房子里。当年的向警予,也被称为早期最能干的女活动家,在公众场合,她言词动人,很有威严,一回到家,她要同时和两个中共要人鬼混,这事又闹到中央,陈独秀问向警予,你到底爱蔡还是爱彭,向警予说:“我不知道。”
      后来,蔡和森和向警予同时去了莫斯科,两个人心情都不好,蔡和森又和当时李立三的夫人李一纯结了婚,向警予和一个蒙古人结了婚。当时有一个说法是,李立三为了安慰蔡和森,和政治上争取蔡和森,故意把自己的老婆送给蔡的。蔡和森和彭述之为了争夺向警予,这两个人在中共五大中斗争激烈,后来成了终生的政治敌人。
      瞿秋白夫人杨之华原是中共创党人之一沈定一的媳妇,杨之华很漂亮,到上海大学时,上海大学全校引起了骚动。后来杨之华与沈定一的儿子离婚,与瞿秋白结婚。婚后瞿派去苏区,中央坚持要杨留在上海做地下工作。当时党认为杨之华既然长得漂亮,可以利用她的女色为党作出很多奉献。杨之华当时的任务是和男同志假扮夫妻,她在假扮夫妻时为了拒绝“上床”,得罪过不少高级领导人。杨之华的公公沈定一后来退党,原因很多,其中一条是:“共产党玩女同志,简直是赤白党。”赤白党是上海话骂人无赖的意思。反驳沈定一的人说,男女同志间为了党的工作,私人间偷鸡摸狗,不属反党,党是无权干涉的。

      贺子珍在西安

      中共名女人之间,有些谁是谁的妻子、爱人、情人,有时是很难说得清楚的,而且多数中共领导人是没有结婚形式的。
      毛泽东初上井冈山,当时江西永新的青年团书记贺子珍去向他汇报工作,毛说:“贺子珍同志呀,你们的成绩很好,我听了非常有兴趣,你继续谈下去吧!”毛泽东就这么把贺子珍留在身边谈了一夜。第二天,袁子才对毛说:“这可是山上的大喜事呀!”于是,毛泽东命人备了酒菜,众好汉闹了一阵。
      上述这个故事,是当年井冈山一位老同志对我谈的。
      我初到延安时,贺子珍刚去西安。准备去苏联。当时延安对女同志的消息最敏感,也易于散播,有人对我说,毛泽东和贺子珍不断吵架,贺动了刀,对毛的生命有威胁,也有人说,贺子珍和毛的另一警卫员有性关系,毛泽东说贺子珍有了神经病。
      贺子珍到西安,是由邓颖超陪着去的。当时张国焘夫人杨子烈、秦邦宪的夫人刘群仙都在西安,杨子烈准备去延安,刘群仙准备去武汉。于是,四位中共要人的夫人聚在一走聊话家常,笑谈革命夫妻之道。
      刘群仙首先发言,她说:“夫妻都是属于党的,谁反党,就可以用手枪,把对方一枪打死。”
      杨子烈接着说:“我和国焘之间,什么事都会坦诚互相商量,夫妻既然是同志,应该互相尊重嘛。”
      邓颖超说:“政治上我听恩来的,回家恩来听我的。”
      大家催贺子珍讲话,贺始终低头不语。
      毛贺关系的破裂与毛江的结合,都和周恩来夫妇有关,当年毛泽东在周恩来的引导下,与美国女记者史沫特莱跳舞,跳了几步,两个人的脸贴在一起了。这边厢,毛泽东正陶醉在温柔鄕;那边厢,山沟里出身的贺子珍怒火燃烧,一个箭步冲上去,打了史沫特莱一个耳光,又连声骂:“你这个洋婊子,到中国勾引男人来了,老娘撕了你。”毛泽东一方面把贺子珍推开,一方面高声喊叫:“把她拖出去,她再撒野,就毙了她。”
      毛泽东真的发火了,发誓永远不再见贺子珍。贺整天大哭大闹,党中央开会讨论,这事怎么办呢?于是决定把贺子珍送到苏联学习,贺说我死活都不依,邓颖超好歹劝说,最后,贺随邓去了西安再去苏联。
      贺子珍走了不久,毛泽东又在周恩来的引导下认识了江青。(江青与康生是山东诸城同鄕,他们在到延安以后才相识)在江青和毛泽东还没有相交以前,江青在延安有一段故事,是外间从来没有报导过的。
      很少人知道,张国焘和江青也有过一段情,这是张国焘亲自对我叙说,他的夫人杨子烈也在旁加以证实的。经过大致如下:
      1937年,江青到延安,住在边区招待所,招待所属边区政府,(原称中华苏维埃工农人民政府,西安事变后改称特区,又改称边区)当时的边区政府正副主席由林伯渠、张国焘挂名。张国焘正受到党内残酷斗争,由于中共的党内斗争在未获结论以前,高度保密,即使党内干部知者也并不多,所以表面上张国焘仍然是中共的最高首长之一,一般干部也还称张国焘为“张主席”。
      当时“边区招待所”所长是金城。(后来做过中央统战部副部长)有一天,金城把江青(当时还叫蓝频)引见张国焘,江青听“张主席”当然是大首长,从此每天都去看他。张国焘在边区政府无实权,除反覆写检讨外,也很清闲。
      我问张:“江青当时扯些什么?”张笑笑,他的夫人杨子烈女士接着说:“我一到延安,在边区政府闯见了江青,她从此就不来了。如果不是我这个黄脸婆及时赶到,说不定江青已经当了张夫人了。”
      我们三人皆大笑不已。
      张国焘最后向我解释:“我那时也的确无聊得很,江青既来之,则应之。”
      我问:“江青当时对你的兴趣,会不会出于一种政治任务呢?”
      张答:“我当时看不出。”

      延安初见江青

      我于1938年一月廿八日,在延安大会堂(原延安城内天主教堂)一个晚会上见到江青与孙维世合演话剧,不久,延安即传出江青追求英俊潇洒风度翩翩的徐以新,徐当时是鲁迅艺术学院政治部主任,中共二十八个半标准的布尔什维克中的半个。而徐以新又正在追求年轻漂亮的孙维世。其后,江青与毛泽东的结合,结束了上一传闻。江青当时在延安女同志中,算是个尖儿,她会唱歌演戏,跳舞也跳得好,能写文章,善于骑马,缝得一手好针线为同志补衣服,又为女同志美容等等,多才多艺,当时大家都喜欢她。
      这些是我当时对江青的直接印象。
      我当时年轻,有时无聊,注意到毛江相恋的过程,延安有一部仅有的中型汽车(等于大陆一般所称的面包车)是海外华侨捐给八路军作救伤车用的,车上还漆有“海外华侨献给英勇抗战的八路军将士”,这部车留在延安作了毛泽东的私人座车。我注意车停之处,毛江可能就在附近出现,当时从白区到陕北的男女青年,住了一段时间往往都抛弃过去的盛装,改作大兵装了,江青一直穿着她上海时代的海勃绒大衣,相当招摇,引人注目,所以我往往能从很远处就会认出她。我在延安,喜欢参加晚会,我留心到,晚会中最好的前座总是留着两个座位给毛泽东,当毛和江青在晚会中出现,会场鼓掌,毛江也跟着鼓掌。
      毛江相恋时,中央高层确实有过重大的争论。我们下面的同志,不知其详。但是,男女之间的事,不论怎么小,往往最容易传出。何况毛江相恋已不是什么大秘密,党中央所讨论的只是他们能不能正式结婚问题。当时周恩来在主要政治问题上和王明保持一致,但在毛江问题上却不相同。王明公开反对毛江正式结合,我听他亲自说过:“领导人不应乱搞男女关系。”有一位接近王明的同志对我说:“江青月经不调。”我不懂“月经不调是什么意思,”那位同志说:“月经不调就是不健康,不健康就不适合和毛主席结婚。”
      很多年以后,我才在中共资料中找到“月经不调”就是暗指江青有政治问题。当时向中共中央提出有关江青的问题的有:北方局的情报负责人王世英;新四军副军长兼政委项英的秘书杨帆,都说江青过去的私生活糜烂,有“公共汽车”之称。也和国民党人员关系嗳昧……。
      当年周恩来力挺江青,说她在上海地下工作中表现出色。贺龙也说了一句重话:“主席要个娘儿,你们管得着?”结果中央通过毛泽东与江青结婚,但江青可以作为毛泽东的主妇,不得参与政治。

      毛、江、周关系微妙

      1938年十一月,毛泽东请了客,周恩来、张闻天、康生、朱德、刘少奇、王若飞、贺龙等都到了。周恩来和康生还即席讲了话。
      周恩来说:“主席、江青同志,你们真是天生的一对啊!”
      江青对着周恩来,作了一个九十度的鞠躬,然后,深情地说:“周副主席,我永远忘不了,你是我的老师,我是你的学生。”
      接着康生说:(康生和江青是同鄕,在延安互认为师生的)“为了党的工作,主席与江青同志的结婚,也是党的一大喜事,江青同志对马克思主义的学习比我强多了,真是主席的好帮手啊!”
      毛江相恋很显然是周恩来促成的,周恩来当时为什么这么做呢?据我的了解,毛周关系几度分合,缠斗不已,到延安以后,毛泽东开始提刘(少奇)压周。周恩来这个时期给毛泽东送上江青,江青这个角色很像中国历史上西施或貂婵的故事。
      贺龙也讲了话,他说:“堂堂主席,讨个娘们儿当然是件大喜,今天主席给我们喝喜酒,主席,你要多请我们喝喜酒啊!”周恩来感到贺龙这句话说得不妥,阻止贺龙再说下去,周说:“你醉了,酒喝多了。”任弼时喝道:“贺龙同志,你胡说什么,你的党性哪里去了?”
      江青与毛泽东结婚后,继续与周恩来保持密切关系,是私情还是毛周政治合作的需要,不得而知。1939年七月,周恩来陪江青戏马折骨,几乎导致残废,当时中共对此事极力保密,但是知道的人还是不少。
      1940年我快离开延安时,见到毛泽东与江青在延安南门外小校场一座临时搭的戏台上拍戏,由著名左翼导演袁牧之拍摄。我在归途中遇到任白戈,他问我从哪儿来,我告诉他,我见到毛江拍戏的经过,他摇摇头,然后对我说:“千万别对人说啊!”
      很奇怪,这段毛江同台拍戏的事,在有关毛江记录中,从来没有人写过。
      如上所述,江青舞跳得很好,舞姿高贵而洒脱,许多男女同志都表示欣赏,向江青求教,而毛泽东偏不喜欢和江青跳舞,毛泽东喜欢年轻女同志跳舞,不断换新的。在中共高层中,周恩来的舞跳得好,女同志喜欢和周跳舞。毛泽东很留心周的舞伴都很漂亮,周很机警,一觉到毛看中的女同志,立刻就拉过去送进毛泽东怀里了。
      周恩来在政治上善用“美人计”是毫无疑问的,周把美人送出,邓颖超也求之不得,周的“美人计”,得到邓颖超充份和高度的支持。
      1953年,毛泽东提出陈伯达、胡乔木、叶子龙、田家英为中央主席秘书时,周恩来提议加上江青,后来中共中央有过文件,这是江青从毛夫人到合法参政的开始,又是周恩来替她开路的。
      毛江婚后还有一段插曲,江青的第一任丈夫黄敬,也是江青的入党介绍人。中共八大中当选中央委员,1958年担任国家技术委员会主任兼第一机械工业部部长。这时江青不但是毛夫人,也是毛的秘书,黄敬在见到江青时,随手在江青身上一拍,江青大声尖叫,惊动了毛泽东,毛把黄敬叫来大大的辱骂了一阵,不久黄敬自杀身死,另一说黄敬是被毒死的。

      周恩来、张若名之恋

      我可以肯定地说,女人在周恩来的政治生活中起过很大的作用。
      根据现有的资料,张若名是周恩来身边的第一个女人。法国“中法文化交流中心”出版过两本书,一本是《张若名研究及资料辑集》,另一本是《张若名研究论文辑录》。出版的“导言”中说,“张若名(1902-1958)是中国第一位留学法国而取得博士学位的女学生”,是二十世纪“二〇年代改造中国的理想主义者”。
      1919年,五四运动前后,天津的爱国青年学生成立了一个叫“觉悟社”的团体,据搅悟社成员之一谌小岑(也是我的兄长)回忆,周恩来与张若名早已认识,他们同时参加了觉悟社,当时这个团体有个规定,会员活动时,一男配一女,由抽签决定,当周张配成一对时,他们欣喜若狂。从此,他们手牵手地共同参加对北洋军阀的斗争。这一对革命情侣,当时羡煞了许多同志。张若名是才女,她写过一篇《急先锋的女子》很为轰动。
      邓颖超也写过文章,周恩来与张若名的爱情赛跑中,开始杀进了邓颖超。颖超比若名小二岁,恩来叫她“小超”。1920年一月,周恩来、张若名同时被捕,九月获释,十一月他们就双双到法国勤工俭学去了。周恩来到法国以后,若名在身边,小超常通信,周旋于两女之间,初露了周恩来圆滑的政治才华。邓颖超后日对周恩来的侄女周秉德说,“你伯伯没有和张若名结合,是因为他当时坚持独身主义。”
      周恩来、张若名、邓颖超三角恋爱的关系,张若名当初是胜利者,最后却以投河自尽而告终。邓颖超当初处于下风,因为她一直留在国内、创造了自己个人的政治地位。
      当周恩来和张若名在巴黎热恋时,这时中国国内正酝酿国共合作,邓颖超是一个公开活跃的女共产党员,她先后出任中共天津地委妇女部长,广东区委委员兼妇女部长。孙中山先生逝世后,苏联顾问鲍罗廷等于是国民党的“太上皇”,邓颖超与鲍罗廷夫妇非常亲近,也因此与国民党的上层人物普遍熟悉。
      当周恩来回国后,1924年底任黄埔军校政治部副主任,邓颖超是个幕后对鲍罗廷有影响力的女人,周恩来认识到“小超”的威力,1925年周恩来终于放弃独身主义,与邓颖超正式结婚。此后,周恩来在国民党一路升官,甚至一度非常赢得蒋介石的信任,都与邓颖超的幕后铺路有关。在国民党第二届中央委员会中,邓颖超当选候补中委,排名在何应钦等国民党元老之前,当时的周恩来是榜上无名的。所以,周恩来抛弃张若名与邓颖超的结合,很像当年蒋介石放弃陈洁如,与宋美龄的结婚一样。都属于政治婚姻!
      1955年四月,万隆会议后,周恩来回国,经昆明时与张若名秘密会见,当时张若名是大学教授。1958年反右期间,张若名在昆明投河自杀。邓颖超为张若名料理后事,并且掩瞒真相。不久,张若名的儿子也自杀了。
      周恩来在1920年去欧洲勤工俭学以前,是信仰道教的。周恩来当时写过一些宣传道家的文章。中国所谓道家,尊老子为始祖,留有“道德经”,后人有不同解释,其要点,在政治上主张“无为而治”,在行为上主张“生而不有,为而不恃,长而不宰”,在伦理上主张“去知弃己”,“情欲寡浅”,“绝仁弃义”。道家在情欲问题上是绝对自私,不受男女私情的束缚,换言之也就是无所谓情的。
      1918年二月七日,周恩来在日记中,写道,夫妻不一定有恋爱,恋爱也不一定要做夫妻。当时他二十岁,他要做一个独身主义者。周恩来政治上是个弄潮儿,在男女关系上也是个弄潮儿。
      周恩来永远是一位男人眼中的女人,女人眼中的男人的交叉性格,他在男女关系上如此,在政治关系上也是如此。周恩来如果不是政客,也是演员。天津南开中学所保留的话剧剧照资料,当年周恩来在中学时代演戏男扮女装,颠倒观众,人见人爱,丽质天成。有人戏称他是梅兰芳,后来他又被人称为“政治梅兰芳”。
      周恩来既有演戏的天才,自己又精于化装,在地下工作时代,周恩来时而男、时而女,时而西装革履、时而长袍马褂,时而光头、时而假发……
      周恩来英俊潇洒,音容迷人,对女人有相当的吸引力。即使他不主动,某些女人也会自动缠他。著名的媚共作家韩素音写道,“我第一次看见周恩来”,觉得他“非常英俊,他的一举一动都很柔和”,“一见到他”,“简直受到了直接的冲击”。韩素音的文章一再提到:“周恩来如果说,韩素音,我说你死,我就说好的,你看什么时候执行!”
      周恩来的饮食很讲究,爱吃鱼类、海参、梅菜扣肉。在中共正式记录中,中共建政后,曾有宋庆龄从上海用飞机运大闸蟹和鲥鱼到北京给周恩来尝鲜。周恩来喝酒海量,而且对酒质很有研究,茅台和五粮液的等级,都是周恩来品尝后定位的。
      周恩来这个人的形象,也和酒一样,令人感到清、香、醇、纯。他在任何场合,一出场就令人感到他是一位美、秀、娇、甜的可人儿。他的舞姿舞步,也可用洒、脱、雅、活四字来形容。他在政治手段上,精、刁、细、狠,就是《水浒传》中的阎婆惜了。总之,周恩来在外表上具有获得女性喜爱的诸多条件。

      孙维世与江青、周恩来

      我是同一天见到江青和孙维世的,当时江青已经是一个成熟的女性,孙维世虽美还有些稚气。我见到这两位美人是1938年一月廿八日,这天晚上延安举行“一二八”晚会,会后演出话剧《血祭上海》,主角是孙维世,配角是江青。后来我才知道,他们早在1935年就已经在上海同台演出过夏衍编剧的《摇钱树》,其时江青叫蓝苹,孙维世化名李琳,年仅十四岁,是演的配角;这次延安演戏,主角配角的地位互易,当时我们还看不出,他们私人间的恩怨。不久,她们又同台演出《团圆》,延安相当轰动,好事者又评头论足,说孙维世既年轻美丽演技又好。不久,我们又听说,孙维世和江青、徐以新有三角恋。
      孙维世的父亲是中共早期党员孙炳文,母亲任锐,原名任培长,也是任弼时的妹妹,我在延安时,她担任保育院长,我见过她。我认识任弼时的另一个妹妹,当年在镇江化名徐若萍。
      1937年冬,周在武汉八路军办事处巧遇孙维世,惊为天仙下凡、绝代佳人。孙维世的亲侄女孙冰写道:“周恩来将孙维世接到他的住处,他对这位已是眉清目秀,青春诱人的大姑娘孙维世,产生了特殊的感情和爱心……。”(孙冰《我的姑妈孙维世》)
      邓颖超留心到,平时周恩来在家说话不多,这时在这个亭亭玉立的世侄女前手舞足蹈、开怀大笑。邓颖超是何等厉害的女人,看在眼中,笑在嘴边,一经思索,计上心来,就决定与周恩来把孙维世收为义女,从此邓颖超就以“妈妈”的身份把孙维世管住了。
      1939年周恩来陪江青戏马折骨以后,决定到苏联治疗,孙维世坚持要同去苏联照顾干爹。邓颖超不同意,要她留在延安好好学习。孙维世表示要到苏联学习,邓颖超仍不同意。最后孙维世直接找到毛泽东批准。八月廿七日,周恩来的飞机正要从延安起飞,孙维世赶到,邓颖超的脸色为之一变。孙维世终于随周的专机去了苏联。周恩来在苏联治疗期间,邓颖超、孙维世也轮流伺候。1940年二月廿五日,周恩来、邓颖超返国,孙维世继续留在苏联学习。
      1949年底,毛泽东访苏,周恩来随行,孙维世因长期留俄,以俄文翻译身份在毛的身边,在毛的火车专列车厢中,遭到毛的强暴,孙找到周恩来哭诉,周对孙维世说:“顾全大局,不要声张。”孙维世这个傻丫头,对周恩来有一种死忠和痴情,周要她忍,她就忍了。
      1951年,邓颖超主持孙维世和金山结婚,其后,孙维世向邓颖超诉苦说,金山婚后本性难移,乱搞男女关系,孙维世感到非常痛苦,邓颖超回信说,在上海十里洋场混久了的男人,总是免不了有这些事的。如果想到他为党做了大量工作,作为他的妻子,就可以自堪告慰了。这段话有相当的暗示性和针对性,周恩来的私生活和金山相比,没有多大的区别。据邓颖超的秘书赵玮透露,邓颖超曾服过大量安眠药昏迷,后被抢救。
      1953年,江青在周恩来的提议下,担任毛泽东的秘书,周对孙维世说:“你一定要搞好与江青的关系”,在周的安排下,孙维世和江青见了面,江青对孙维世说:“好妹妹,你和我一样,我们都一样是主席和总理身边的人,你明白了吗?”

      三个权势女人的共同情敌

      孙维世在苏联学习期间,林彪和他的前妻张梅也在苏联,不久,他们离了婚,林彪追求孙维世,孙未答应也未拒绝,只说了一句:“我们回国再说吧!”后来林彪先回国,1946年孙维世回国时,林彪已与叶群结婚了,孙维世经过东北时,林彪设家宴招待,当天林彪的心情很坏,叶群看得出,林彪对孙维世依然一往情深,林彪对叶群还骂了句:“都是你……”
      文化大革命期间,江青认为孙维世是她不共戴天的大仇人。叶群表示,你的仇家也是我的仇家,支持江青,誓诛此妹。
      如上所述,江青与孙维世的交恶,第一个原因是,他们在舞台上主角配角的易位。第二个原因是,江青一度追求徐以新、徐以新追求孙维世的三角关系。第三、江青与另一剧作家章泯在上海同居过,章泯与金山关系很深,与孙维世也熟悉,因此江青认为,维世与金山结婚后,孙维世掌握江青上海时代最多的秘密。第四、江青留心到,毛泽东对孙维世仍有兴趣。
      文革开始不久,孙维世的哥哥孙泱、丈夫金山,先后被捕。孙维世向乾妈邓颖超申诉,她的哥哥和丈夫被指为日本特务、苏修特务、国民党特务、美帝特务多项罪名很荒谬,并说,江青一向作风恶劣,我全知道。邓颖超说:“好啊,你给我写一份书面报告,好让你爸爸处理。”孙维世按照邓颖超的提示,果真如实写了,邓颖超把这份报告交给周恩来,周恩来又给了江青,江青看后,正色的对周恩来说:“恩来同志,你是总理,是主席身边最信赖的领导,孙维世又是你的乾女儿,站稳政治立场?还是大义灭亲?你自己看着办吧!”
      结果,周恩来亲自下令逮捕了孙维世,这个大美人何罪,只因为她是当时中国大陆三个最有权势的女人江青、叶群、邓颖超的共同情敌。
      孙维世后来惨死狱中,死状可怖。孙维世一生从事戏剧,根据中国历史鬼剧说法,孙维世这样的故事,一定是个鬼剧。

      文武百官的夫人都陪过毛泽东

      毛泽东爱游泳,尤喜与女同志同泳。江青不会游泳,于是满朝文武的官太太,凡是善泳、长得不错又被毛泽东看中的,陪主席游泳是一项任务,她们也引以为荣,毛主席随召随到。
      陪毛游泳。江青在这个问题上很苦恼,周恩来则不断吹捧江青,使江靑在政治上得到满足。在中共九大、十大期间,江青的权势不断扩张,都是经由毛泽东暗示,周恩来正式提名的。
      陪过毛泽东在浴池旁的高官夫人,有的不一定会游泳,不过毛泽东有这么个习惯,他穿着泳衣,高官的夫人围着他,其中我随便举几个人。
      曾志是毛的泳池伴侣,她是文革期间一度成为第四号人物陶铸的夫人,曾志和毛泽东早于北伐前在广州就已认识,算是老朋友,所以陶铸虽被打倒,曾志没有,后来一度还当过中央组织部副部长。曾志的回忆录写到,在江西时代她曾与毛泽东、贺子珍三人同床。贺子珍曾对曾志说:“毛委员喜欢你比我多啊!”
      朱仲丽也是毛的泳池伴侣,她是王稼祥的夫人。我初见朱仲丽时,她还没有和王稼祥结婚。当时我有个朋友叫林萍,一度是边区医院的化验师。有一天她指着一位娇小玲珑的大夫对我说:“她叫朱慧,蓝苹的好朋友。”蓝苹就是日后的江青,朱慧就是日后的朱仲丽。朱仲丽常对人说“仲丽”二字是毛泽东替她起的。毛说:“仲丽者,人中丽人也。”
      朱仲丽写有回忆录,对于她的丈夫王稼祥文革惨死,着墨不多。十之八九都是写她与毛泽东的,她坦言她一生最崇拜和最爱的是毛泽东。
      王光美是刘少奇夫人,同时是毛泽东的亲密泳友。她的泳装很时髦,江青一见王光美的三点装,就骂“狐狸精”。文革期间,周恩来曾承江青的旨意批示将王光美枪毙,是毛泽东保住她的。
      五、六〇年代《人民道报》上刊有很多毛与高官夫人池边照片,当时还是相当有透明度的。

      周恩来单线领导名女人

      周恩来与女人的接触都是高度机密。周恩来由于集统战与特务的大权于一身,许多名女人,都在他的对外绝对保密的单线领导下工作,周恩来和这些女同志,辟室谈心,是无人能过问也不敢过问的。
      周恩来在上海领导中共中央时,身边有一个女人叫黄慕兰,又名黄淑仪。她在上海地下工作时代,原与贺昌扮为夫妻,后来贺调去中央苏区,黄慕兰担任互济会(共产党专门营救被捕同志的组织)救援部长,在上海以交际花身份活跃于社交场所,由于她艳压群芳,裙下有律师,有租界的暗探,翻译官等等,中共中央总书记向忠发被捕时,她最先得到消息,中共在上海的迅速转移,没有受大的影响,周恩来公开表扬过她。1955年她以叛徒、敌特的罪名被捕坐牢,有人为她曾向周恩来申诉,周说:“共产党员都要受考验的。”
      抗战期间,有一对著名的姊妹花,姊姊叫胡楣,妹妹叫胡绣枫。我认识胡绣枫时,她是重庆社会局局长李剑华的夫人,夫妻俩都是国民党身份的中共地下党员。
      1939年,毛泽东和周恩来指示潘汉年争取大汉奸李士群的合作,李过去也是共产党,中共要他合作,他提出一个条件,要求他的旧情人胡绣枫回到身边。周恩来感到为难,因为胡绣枫当时正为周恩来传递国民党的重要情报。胡绣枫的姊姊胡楣,又名关露,是三〇年代初著名的诗人、作曲家和编剧家,她也曾在上海为周恩来传递过情报。胡绣枫写信请李士群给姊姊关露一份工作,这样就替李士群与关露拉上了关系。关露以汉奸的公开身份为中共秘密工作。抗战胜利后,姊妹俩兴高采烈地到了解放区,自以为立了大功,会受到英雄式的欢迎。结果双双被捕。胡绣枫和她的丈夫李剑华被称为国民党特务,关露被称为汉奸。有一天周恩来总算让她们见了面,姊妹俩拥抱痛哭。
      关露年轻时与周恩来身边主要助手王炳南相恋。关露被放出后,她和王炳南提出结婚,为周恩来反对。邓颖超说:“关露作过汉奸,无论是什么原因,名誉已经太坏了,她若是和炳南结婚,会对党和恩来造成不好的政治影响。”关露最后吞安眠药自杀,死前留下一首诗“别了,恋人”,其中有几句是:“在一切不回顾的当中你去了,去远了,到如今,已不复也再不能看见你的背影。”还有一句遗言:“我再没有什么可以贡献党了”。言词凄切。
      抗战后期与解放战争期间,周恩来手下有一著名女将王莹,她是一位作家兼电影明星。当时金山在周领导下主持一情报网,金山原名赵默,他的哥哥赵班斧是上海市社会局长,是杜月笙和戴笠身边的红人,他们的姊夫又是国民党CC系大将潘公展。金山利用这些关系在国民党的情报网内建立中共的情报网。金山和王莹既同台演戏又成夫妻,王莹把金山获得的机密情报传递给周恩来。后来周恩来又介绍王莹与另一潜伏在白崇禧身边的谢和赓联系。抗战后期,王和谢在美国结婚。中共建政后他们回国,“大鸣大放”期间,谢和赓提出中国的中南海要和美国的白宫一样,开放给人民参观,全国各地没收的豪门巨宅也应该学美国,改建为博物馆。结果他被打成“右派”。“文革”开始后王莹也被捕,1974年三月三日死于狱中。
      周恩来身边到底有多少个女人,永远没有人知道。周恩来时时强调保密的重要,他在一次会议中说:“保密的事非同小可,回家后,不要一时高兴就说出来。”“我老婆是老党员,中央委员,不该说的我对她就是不说。”邓颖超也在一篇回忆周恩来的文章中说,她们结婚后,聚少离多,“他到哪儿去,去干啥,呆多久,从不讲。”(“人民日报”一九八二年六月三十日)
      周恩来去了哪儿?当时的白区活动,一种是“住机关”,这种“住机关”有的男女同志假扮成夫妻;一种是单身女性专门接待高级领导的;再一种是妓院,因为妓院可以“密谈”,环境也容易控制。向忠发的小老婆就是周恩来替他从妓院中选的。周恩来的这些行为,当然可以解释为他是为了党的需要,为了工作的需要。周恩来和邓颖超之间尙且“守口如瓶”,别人就更不易知其详了。

      毛周共同的“亲人”——张文秋

      周恩来一生,政治生活多彩多姿,他的私生活也一样多彩多姿。政治生活与私生活之间,由于周恩来长期领导地下工作,这两者之间需要相互为用,极端隐蔽。在地下工作中,男女同志临时配作一对夫妻掩护工作,很多情况下,男女同志挤在上海一个小亭子间大被同眠是常有的事:像周恩来这样的重要领导人,当时在上海有很多个“家”。
      我在延安时,知道有位和毛泽东和周恩来关系都很深的神秘女同志张文秋,也在延安,我见过她,也认识她的第二任丈夫陈振亚,因此我了解张文秋的一些浪漫传奇的革命故事。
      张文秋又名张一萍,她是专职性住家主妇身份的女同志。像周恩来这样重要的领导人,当年在上海的住家绝不止一处。张文秋就是周的其中一个住家的主妇。后来张文秋被共产国际情报组在上海的代表佐尔格看中,周恩来派张文秋做了佐尔格的妻子,佐尔格后来又把张文秋让给另一个德国籍助手(中文名吴照高)做临时夫人。佐尔格就是当年轰动中外的上海神秘西人案的主角。
      张文秋在抗战时到了延安,虽是徐娘半老,依然风騒迷人。周恩来、邓颖超把她介绍给毛泽东,特别是邓颖超十分卖力,急于把张文秋推销出去。毛泽东、张文秋初见,彼此都有销魂的感觉,于是就互相亲起来了。
      张文秋在地下工作时期,与许多著名的中外共产党人都亲过,其中周恩来是她最亲最亲的。张文秋正式结婚二次,共生三女,长女思齐,到延安后被毛泽东收为乾女儿,1949年十月十五日,即中共建政后十五天,与毛岸英结婚;其后第二女邵华(原名少华)又嫁与毛泽东的第二子毛岸青(生子毛新宇)。张文秋被称为毛泽东的双儿女亲家。

      周恩来有没有私生子女

      周恩来有私生子女,这个说法很广,周恩来私生子中有一个是德国女人生的,1966年我访问西德时,曾就这个问题向德国朋友打听过,德国朋友说,周恩来在德国时,当时德国在第一次世界大战失败后,到处女多男少,中国的留学生多寄宿在这样的家庭,有艳遇的很多。有的一家都是女人,来了一位中国青年作客,把他像皇帝一样侍奉。我问到五〇年代我至少见过香港两家报纸报导过周恩来在德国先后与两个德国女人同居和生育子女的事。其中还有个德国混血儿的照片,生得和周恩来一模一样,我问“是真的吗?”德国朋友很有礼貌的回答:“德国人一向很尊敬中国人,我们也听到这些事。如果是真的,我们是亲戚啦!”然后,他又补充说:“安娜?王(王炳南离婚夫人)现在东德,她也是你们贵国周总理的朋友,她对这些事最清楚。”我说:“如果是真的,周恩来在德国,可能已经儿孙满堂了。”
      九〇年代初,有一本《叫父亲太沉重》的畅销小说,作者艾蓓小姐,中国文化圈内认识她的人很多,艾蓓的小说使人联想到她是周恩来的私生女,引起一些争论。
      我认为艾蓓的书,基本背景是事实,问题是,她没有勇气用第一人称,忠实地写出,而是故弄玄虚,用迂回曲折的小说笔法来表达,以致很多人怀疑她的真实性。
      早年北京的高层人士都知道,艾蓓是罗青长的女儿,而艾蓓的相貌完全不像罗青长,却像周恩来。罗青长是长期担任周恩来的保卫工作的,他与周恩来的关系和汪东兴与毛泽东的关系差不多。周恩来临终时,把罗青长叫到身边,连说了四个“托”字,“托”什么呢?
      周恩来临终前的四个“托”字,关于此事大陆流传的有三个不同说法。
      第一个版本是民间的传说,托罗青长好好照顾他的私生女——艾蓓,如果这个说法是对的,说明周恩来晚年还有一点人情味。
      第二个版本是,周恩来四个“托”字,不是对罗青长一个人说的,周临终前,先后对身边的人托了四件事:
      一、“托”澄清“伍豪事件”、“伍豪”是周的化名之一,国民党曾用“伍豪”等人的名字在报纸上刊登反共启事,周恩来认为,这件事明明是假的,而毛泽东却抓住这个“假案”始终不放手,说明毛泽东准备要利用周这份材料,把周整为“叛徒”。周恩来坚持自己清白,托人澄清。
      二、“托”“杨度事件”,民国初期杨组织“筹安会”拥护袁世凯做皇帝,虽然为人所不耻,但后来对周恩来领导的地下斗争,提出过许多重要情报,对中共贡献很大,甚至说他救过周一命。周恩来“托”人要把杨度写入中共党史。
      三、“托”同志们照顾他的遗孀邓颖超。
      四、“托”死后不留骨灰。
      以上对四个“托”字的说法,如果是真的也合情理。
      第三个版本是,罗青长自己说的,周恩来“托”他和平统一台湾。罗青长不过是周恩来身边的一个特务头子,他何德何能处理台湾问题?所以这个说法实际上是十分可笑的。
      1994年七月六日日,罗青长在美国的儿子罗振(华荣集团总经理)向新闻记者坚决否认艾蓓是罗青长的女儿。但是他也没有说清艾蓓是不是周恩来的女儿。由于罗家是有名的特务世家,当年罗青长属于“伍豪之剑”。他的儿子的谈话,等于是一个警告,其后艾蓓这个人就消失了。罗青长儿子的否认艾蓓不是罗青长的女儿,等于反证艾蓓与罗青长的确曾受过周恩来“托”,关系是不寻常的。罗衙内的否认又等于是说“此地无银三百两”。

      邓颖超盛宴众首长夫人

      1960年七月,邓颖超突然在北戴河举行了一个盛大的宴会,中央众首长的夫人,除江青、叶群以外,几乎全到了。
      邓颖超一向为人谨慎,没有周恩来的指示,邓颖超不会、也不敢有这么招摇的政治大动作的。那时正是中国三年困难,大跃进失败,全国饿死人无数的年代,毛泽东的个人威望骤跌的年代,刘少奇接班之声扶摇直上,是不是当时的周恩来也跃跃欲试呢?
      看邓颖超北戴河盛宴高官夫人的这张名单吧:
      王光美(刘少奇夫人)、蔡畅(李富春夫人)、张荣荣(聂荣臻夫人)、曾志(陶铸夫人)、胡明(薄一波夫人)、卓琳(邓小平夫人)、朱仲丽(王稼祥夫人)、于文兰(柯庆施夫人)、唐慕兰(张平化夫人)、余叔(曾希圣夫人)、何莲芝(董必武夫人)、林佳楣(李先念夫人)、张茜(陈毅夫人)、于若木(陈云夫人)、李培芝(任弼时夫人)、王定国(谢觉哉夫人)、杨之华(瞿秋白夫人)、刘素菲(刘澜涛夫人)、林月琴(罗荣桓夫人)、傅涯(陈赓夫人)、萧李(李井泉夫人)、王于耕(叶飞夫人)、郝志平(罗瑞卿夫人)、钟月林(宋任穷夫人)、徐明(孔原夫人)、龚彤轩(林铁夫人)、张惠芳(程子华夫人)、水静(杨尙奎夫人)、周屏(徐海东夫人)、杨刚(张经武夫人)、王新兰(萧华夫人)、萧慧纳(王任重夫人)、葛慧敏(谭震林夫人)……等七十余人。
      这是中国政治最动荡的一年,彭德怀等刚在庐山会议上被打倒,毛泽东的威信也受到伤害,刘少奇在党内的声势正在上升,党内分制危机正在增加。邓颖超这个盛宴高层众夫人,似乎是配合他的丈夫周恩来暗示,把党从分裂的边缘挽救过来,现在要靠咱们娘儿们啦!邓颖超这个大动作到底是为了什么呢?
      中共第一代名女人中,还有几位应该提到的:
      向警予,她是中共二大的的侯补中委和三大的中央委员,中共最早的妇女领袖,我没有见过她。她与蔡和森、彭述之的三角恋爱,早年在中共非常轰动,死于1928年,我入党时,她早已做了烈士了。
      蔡畅,我在延安时,她是当时中共妇运的领导者。她不算太漂亮,但举止大方,待人和善,人缘很好。她是蔡和森的妹妹、李富春的夫人,曾留法,担任过中共中央妇女工作委员会主任。在江西苏区和延安时代,比她年长的很多中共领导人也尊称蔡畅为大姊,因为她曾为他们介绍过爱人,早年有关共产党的配给老婆之说,可能由此而来。蔡畅御夫至严,李富春风流,回家常受蔡畅罚跪。
      孟庆树是王明的夫人,我觉得她非常美丽,身材苗条,气质高贵,是我印象中延安领导人夫人中第一号美人儿。孟庆树当时是中共中央长江局妇女委员会主任,她的政治水平高,演讲很动人。她和王明站在一起,一个修长,一个矮胖,看起来有点滑稽,不喜欢王明的人,在背后常拿这事取笑。

    阅读详情: http://www.backchina.com/news/2015/02/18/347036.html#ixzz3S64GnahR

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    无锡之行的意外(二、三)武林首次见到八卦崔振东大师照   颜紫元
    无锡之行的意外(二):八卦崔振东大师照
     


    崔振东大师照


    照片右为王絅孙先生
    注:上述照片是王建之先生所赠紫元

    八卦掌崔振东大师是尹福的弟子,据说也得到过董海川本人的指点,是正宗的八卦掌第三代宗师, 也是紫元的师爷。崔振东大师生平很少人知,也很少见报道,只知道他是河北人,具体河北哪里,不清楚。他收徒极严,不轻易传人,紫元的恩师纪公晋山便是崔大师的得意门生。另外 崔大师的传人还有其子崔华、王絅孙 及
    在上海国际租界(上海当时有国际租界和法租界两大租界)任职的英国警官费尔白恩先生等寥寥数位。

    在南京国术馆资料中,
    崔振东大师被介绍为“少林无极门巨擘”。记得纪师讲晚年的崔大师一日在上海街道上走,突然高兴起来,喊起壮年时在镖局送镖的镖号来,宗气十足,声音洪亮,而一英国“督察”正路过,上前制止,崔大师听不懂,该英国人便骄横地扯拿崔大师(从“青萍快剑”先生的文章中可知,该英国人可能自持学过柔道、柔术),未料被崔师爷用八卦掌虎形中的虎扑(是用单掌,与心意拳虎扑不 同)打翻在地,后来就跟崔师爷学八卦掌了。

    纪师还说崔大师在上海、南京都生活过一段时间,九十余岁时回河北,因着凉去世。

    崔大师的八卦极少见,迄今为止,在中国及世界各地,除了纪师及其弟子外,紫元还没有见过任何人练习过。这门八卦掌十分独特,也称八形八式,八形指八个动物,八式指每一形主要有八个主式,风格勇猛疾快,非常讲究实战,与同样为尹福弟子的宫宝田的八卦风格迥然不同。八卦掌从董海川弟子开始就形成不同流派,原因是拜董海川为师的都是带艺投师的,董海川非常聪明,除了八母掌大同小异外,其余六四掌是他将来投师的弟子自己的拳艺,稍作更改,又回传给弟子了,于是就有了不同的流派(具体见紫元相关文章)。尹福显然也继承了这个方式,崔本是少林无极门巨擘,尹福显然不能掉以轻心,于是将八卦掌精华与崔的拳艺结合回传给崔氏,故崔氏的八卦掌就集两门的精华与一体,自然与众不同,又十分吝惜自己的八卦掌,不轻易传人,故传人极少。

    可惜,如同崔氏八卦掌十分稀有一样,崔师爷的照片一直没有,纪师的许多拳谱照片在文革中被毁去,所以纪师也没有崔大师的相片。

    然而,这次紫元在无锡则意外得到!不仅是紫元的幸运,也是整个武林界的眼福!原来王建之师兄的父亲
    王絅孙先生在上海念书时,不仅拜吴鉴泉宗师学太极,也拜崔振东宗师学八卦,并且留下了崔氏的相片!王建之师兄还说,他父亲说过崔华在武林又被称为“大刀崔华”,难怪纪师传有八趟大刀,原来是来自崔氏八卦掌的。

    下面附上“青萍 快剑”的文章:

    又是绅士又是战士的费尔白恩先生  ——源于旧上海滩的传奇

    又是绅士又是战士的费尔白恩先生

    ——源于旧上海滩的传奇

    (如有转载请注明原作者青萍快剑)

    国内的很多军事迷都很熟悉上个世纪最传奇的F-S匕首( Fairbairn–Sykes 匕首),这个匕首最早由费尔白恩(William E. Fairbairn) 先生在上海设计,装备上海国际租界的警察和驻扎在上海的美国海军陆战队,后来又在二战中装备了盟军的特种部队。

    http://news.shangdu.com/category/10008/2005/11/08/images/10008_20051108_94.jpg  

    http://www.macdonaldarms.com/armoury/images/commando_training.jpg

    (笔者网上搜索的F-S匕首相关照片)

     

    那么这位费尔白恩先生又是怎样的一位人物呢?笔者在英国参加欧洲历史剑法活动的时候,听英国教练提起有一位在上海国际租界(上海当时有国际租界和法租界两大租界)任职的英国警官费尔白恩先生,说他学过中国武术,但是不知道具体是和中国哪个老师、哪个门派学的。我后来在亚马孙网站上发现,购买阅读后才知道他是谁,有着怎样的故事,可以说不看不知道,一看吓一跳!

    又是绅士又是战士的费尔白恩先生 <wbr> <wbr>——源于旧上海滩的传奇

    (《费尔白恩传奇:又是绅士又是战士——上海岁月》)


    又是绅士又是战士的费尔白恩先生 <wbr> <wbr>——源于旧上海滩的传奇

    (费尔白恩先生在上海期间照片)

     

    费尔白恩先生(1885228~1960620日)出生于英国的Hertfordshire1901年加入英国皇家海军陆战队,1907加入了上海国际租界警察局(Shanghai Municipal Police),在上海期间他组建了世界上最早的特警和防暴警察(警察不需要执勤,专门处理突发的犯罪和事件),带领队伍处理过大量突发事件和案件,创建了一套近身格斗系统后来被称为Defendu,还有基于F-S匕首的格斗技术,以及近身格斗式射击技术(后称上海射击流派,射击分瞄准式射击和以近身格斗相结合的格斗式射击两种)。1940年回国后,赶上二战盟军要组建特别行动队(也就是后来的特种部队)执行敌后任务,他被选为格斗和射击教练,他的F-S匕首开始装备盟军特种部队,他训练的突击队成功暗杀了纳粹的重要领导人。后来又前往美国中央情报局的前身OSS美国特勤局教近身格斗、匕首技术以及格斗式射击,也为盟军特工进行过暗杀训练,007小说的作者Ian Fleming也是他的学生,说起来007的武术和射击技术都是起源于旧上海滩。因为费尔白恩先生创制的这个体系来源于他在旧上海滩的实战经验总结,他在上海的主要对手是青帮的犯罪分子,当然也包括一些当年中国共产党的地下党和其在上海的犯罪团伙。

    我发现他的柔道黑带证书上印了日本柔道之父乔纳治五郎的名字,原来他的柔道是跟日本柔道之父学的,他也学过日本柔道的前身——柔术。

    http://apittman.com/blog/wp-content/uploads/2011/06/Fairbairn_Certificate-300x202.jpg

     

     

    但是他的中国武术学于何人,我看有资料显示是崔振东,八卦掌董海川八大弟子尹福(任职于清朝皇宫,大内侍卫,开创八卦掌著名流派尹派八卦)的徒弟,同时崔 振东也是上海武术家纪晋山(上海滩著名拳王)的师父之一。半个多世纪过去,物是人非,很多事情已经很难考证,无法回答那位英国教练的问题。从他公开的格斗 教材和教学视频来看,他教柔道的动作并不多,除了一些近身擒敌的技巧,倒是用了不少掌法。外国人也是从他教的一些掌法来推断,他当时学的可能是八卦掌。不 过他的标志性掌法,推下巴再挖眼睛之类的,还有一些擒拿技法,笔者所学武术(河北沧州燕青拳,“快手杨三爷”杨昆山所传一支)也有。由此,仅凭掌法的应 用,似乎还不能断定他学的就是八卦掌。当然尹派八卦也是以特殊的牛舌掌(寓意牛吃有荆棘的草也能舌头一卷而入,以柔克刚)和硬八卦(打击风格)而著称,与 他很多掌法的应用也颇为符合。

    又是绅士又是战士的费尔白恩先生 <wbr> <wbr>——源于旧上海滩的传奇

    又是绅士又是战士的费尔白恩先生 <wbr> <wbr>——源于旧上海滩的传奇

    (费尔白恩示范掌法)

    又是绅士又是战士的费尔白恩先生 <wbr> <wbr>——源于旧上海滩的传奇

     

    又是绅士又是战士的费尔白恩先生 <wbr> <wbr>——源于旧上海滩的传奇

     

    (费尔白恩示范的中国武术腿法应用)

    他的传记中,有他当时去上海四川北路日本人柔道道馆练习的照片,不过练习中国武术的相关资料,则没有照片什么的,当然他在上海长达三十多年,对于不同的武 术流派定当都有条件接触到,包括英国人带到上海租界工作的印度锡克教人(上海人俗称“印度红头阿三”)的武术根据记载他也接触过。当然传奇的上海滩各派势 力各种犯罪团伙和组织的活动,给了他大量的实战经验。可以说他在上海的实战经验,奠定了他日后担任欧美情报、特工以及特种部队格斗教官的基础,最终能够把 这一身功夫传授给了英国军情六处、以及美国中央情报局、英国SAS等这些传奇的地方。在英国帝国战争博物馆里的二战橱窗中,笔者也看到了他二战时候出版的《All In Fight》格斗教材的原版。早期的007电影中007格斗不少的动作,如手在腰间的持枪动作,都和这本格斗教材上的传授如出一辙,不知道他给007小说的作者Ian Fleming谈 了多少东方的传奇故事。笔者参加活动的时候和一位意大利武术教练(他也教匕首和格斗式射击)谈到费尔白恩先生,我表示非常遗憾没能听听费尔白恩先生谈谈对 武术的见解,听听他怎么看待乔纳治五郎的柔术和柔道,中国尹派八卦、青帮的人身手到底如何?这位意大利教练的回答却把笔者高看了,觉得笔者应该比费尔白恩 先生恩更理解东西方武术,因为系统接触过欧洲从中世纪到文艺复兴时期,以及后文艺复兴时期的武术,而且本身又是中国人。其实笔者对于中国武术所知还甚少, 反而是对欧洲各种剑法比较熟悉。最近看了费尔白恩先生教授匕首格斗式的步法和体态,在运用匕首方面,对于步法的运用,身体重心的把握可能就远在笔者之上。

    又是绅士又是战士的费尔白恩先生 <wbr> <wbr>——源于旧上海滩的传奇

    (费尔白恩先生运用匕首的步法非常独特)

     

    至于剑法上的水平,也属于术业有专攻。有趣的是,他的实战经验是在旧上海滩积累的,笔者虽然练过旧上海滩传下来的武术,实战经验却是在英国积累的。历史轮 回,冥冥中自有天意,由笔者来完成这篇文章,介绍一下这位又是绅士又是战士的人物。笔者在练习西班牙文艺复兴决斗剑法的时候,觉得有一式步法不顺,突然想 到了八卦掌独特走圈步法,一下子体会到了八卦掌步法的奥秘。(西班牙决斗剑法历史上有被称为死亡之舞,神秘的圆圈,以圆为核心理念,八卦掌以著名的圆圈运 动形式和走边门而独树一帜,笔者开始打通世界两大古典武学体系的联系,互相印证,古为今用,洋为中用,横有千古,纵有八方。而西班牙剑法源于古希腊希波克 拉底对于人体的认识,八卦掌的八卦方位之说又和中国八卦学说,伏羲象形取意有联系,最终由武学入人类古文明之考探,发现古希腊文明和古华夏文明的异同。) 最近开始练习八卦掌的第一掌,练了以后发现步法在之前迷踪步法的基础上又上了一层,在费尔白恩的教学视频中我也看见了快速的转身身法,说不定真的是拜八卦 掌所赐。至于手上的掌法,笔者自持书生身份,同时觉得人进化出两只手本意也不是干这件事,从小接受中国传统教育,君子善假于物也,单凭手中长剑一柄,情寄 青萍,希望有朝一日,游遍世界,会尽天下剑客,访日本,回蜀山,飞欧洲,能像卧虎藏龙中的玉娇龙那样,今朝踏破峨嵋顶,明朝再拔勃朗峰。文已至此,直恨古 人吾不见,亦恨古人不见吾。在昆山家中写作,遥想当年《手臂录》作者一代枪王吴殳亦占籍昆山,写下了“美人如玉剑如虹”诗句的龚自珍晚年居于昆山。遗憾的 是,八卦掌也好,燕青拳也好,青萍剑法也好,欧洲各种剑法也好,都是海洋都是高峰,传承了人类的文化和一定环境下独有的技击技术,笔者也只是学得皮毛而 已,在武术上还有很长的路要走,正如影片《一代宗师》中叶问所说,他在看了八卦六十四掌后就见到了武学的高峰,但是后来发现真正难过的是生活。笔者回国已 经几年,本该早点写文章来介绍这位又是绅士又是战士的费尔白恩先生,结果迟迟没有动笔,只是因为自己在武学上见了自己,见了天地,一直没有见众生,自己性 格中更像宫二而不是叶问。从笔者个人经历和费尔白恩先生的经历来说,我们不能以暂时国运强弱、文化兴衰、擂台表现去盲目否定中国传统武术,有条件还是能取 其精华,去其糟粕。费尔白恩先生学过中国传统武术,但是在他的武学体系中,直接从一些打法出发来进行训练,去除了一些套路化和形式化的训练。当然这也符合 特种兵、间谍和特工的需求,功夫能够快速上身。通俗地讲,中国传统武术还是有东西的。笔者从英国回来以后,在上海生活工作,夜晚下班后,路过浦江两岸,霓 虹灯下,觉得新的一段上海滩的传奇岁月正发生在自己身上。在这个上海滩不再需要武术大师而是需要数据科学家的新时代,笔者又以数据科学家的身份,谱写着新 的故事,同时三五知音,业余时间默默地传承着中国传统武术和欧洲历史剑法,成立了公司新的一派——青萍剑社。常常武戏文唱,练剑之余赏花吟诗,谈笑人生。

    又是绅士又是战士的费尔白恩先生 <wbr> <wbr>——源于旧上海滩的传奇

    又是绅士又是战士的费尔白恩先生 <wbr> <wbr>——源于旧上海滩的传奇



    无锡之行的意外(三):


    赵寿邨师伯

    王建之师兄还说起他父亲最珍秘的是“吴氏快架”,是他在苏州时随吴鉴泉亲外甥赵寿邨学的,因为赵寿邨告诉他父亲那是吴家从杨露缠那里得到的真正内传小架!这个说法证明了紫元恩师马公岳梁、吴师母英华的传统之说。从现在发现的五十年代初上海武术名家表演的目录中就有马公表演的吴氏快架。吴鉴泉宗师只传了寥寥数人,而他们也保守,除了八十年代马公传出外,其余未传下或未得传,于是有谣言说是马公八十年代自创的。王师兄的一番言语证明谣言是经不起检验的。具体杨露缠内传小架的文章见紫元博客中相关文章。

     青春就应该这样绽放  游戏测试:三国时期谁是你最好的兄弟!!  你不得不信的星座秘密

    0 0

    一代拳王纪公晋山恩师(1908-1987)一生中起码有四位老师,然而最主要的是薛子洞、崔振东两位大师。

    薛子洞是湖北荆门满族人,是醉八仙及心意六合拳一代宗师,约生于1867年,该支心意六合拳传承是鲁山李祯、刘万义--南阳唐万义--南阳周德文--新野马建剑章--荆门薛子洞--上海纪公晋山恩师;

    崔振东大师是河北人,原为少林无极门巨擘,他的八卦掌传承是河北文安董海川--尹福--崔振东--纪公晋山恩师。

    上世纪八十年代初紫元与纪公晋山恩师

     


     

    纪公晋山恩师1950年与上海拳术界巨擘们一起留影,前排正中坐者(右起第六位)为宗师,右起第二位是
    佟忠义,右起第四位是蔡龙云的父亲蔡桂勤,右起第五位是王效荣、右起第七位是王子平。卢嵩高宗师在第二排,合影中无于化龙。

     

     

     





    宗师在纽约

     



    宗师心意六合拳“霸王观阵”之雄姿



    宗师心意六合拳“刮地风”


     青春就应该这样绽放  游戏测试:三国时期谁是你最好的兄弟!!  你不得不信的星座秘密

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