The two poems "Drifting in the wind and the sea, fighting the sword to go to the end of the world" and "the great hero, for the country and the people" are the pursuit goals of the ancient chivalrous guests, of course, these two attitudes themselves have contradictions, on the one hand, they show their dashing, not foreign realm. On the other hand, it also reveals the feelings of worrying about the country and the people. But these two seemingly contradictory attitudes are both mentally identical. "Drifting in the wind and the sea, fighting the sword to go to the end of the world" represents the chivalrous disdain for the worldly concept, and "for the country and the people" shows the helplessness of the chivalrous guest for the cold and warm human feelings in the world and the taste of life. And this attitude is spiritually unified, it is a kind of detached thinking, indicating that they can still adhere to their original intentions in the face of worldly temptations, whether it is to fight the sword and go to the end of the world, or for the country and the people, it is a spiritual pursuit, and not affected by external values.
Another example is in the Record of Yueyang Lou, "If you are far away from the rivers and lakes, you are worried about the king, and if you live in the temple, you are worried about the people." This kind of spiritual pursuit is the meaning of life pursued by China's literati and inkers, migrants, and chivalrous people. However, on the road of practice, too many uncertain factors have always affected us. When ideals are bound, when their own views are denied, when the values of individuals and the values of the group are different, the inner struggle, the spiritual negation, is the inner monologue of the chivalrous guests. Therefore, there is Meng Haoran's "desire to help without a boat, and a shameful saint.". Lu You's "Shi Bei Ding Zhongyuan Day, the family sacrifice has not forgotten to tell Nai Weng". Wang Changling's "But make the Dragon City fly will be, do not teach Humadu Yin Mountain". These migrant talents are the prototypes of ancient chivalrous people, they are full of spirit when they write, and when they face reality, they cannot escape the collision between reality and ideals. Therefore, when the ancient chivalrous people realized their ideals, it was not all smooth sailing, and they would also change their mood due to the influence of the external environment.
At that time, Wang Jingwei wrote down "lead the knife into a fast, live up to the head of the teenager", how domineering. But it was this man who learned to be rich in five cars, a chivalrous figure who once served the country and the people, and under the influence of the external environment, he eventually became a traitor spurned by everyone. He is like the characters who have gone into the fire in Mr. Jin Yong's martial arts novels, and he wants to become a top master but betrays his original intentions, such as Yue Buqun and Lin Pingzhi.
In Japan, there are characters like our chivalrous characters, who are called "samurai" by the locals. In fact, martial arts are japanese professional soldiers, but because of the special background of ancient Japan, the samurai became a maverick group in the society at that time. Unlike chivalry, samurai have their own industry standards of behavior, and this standard of behavior is their spiritual pillar, that is, the spirit of Bushido. Bushido had a profound influence on the development of Japanese culture, and during World War II, Japan's slogan was about the spirit of Bushido. So what is the spirit of Bushido and what is its pursuit? In 1966, the Japanese film "Great Bodhisattva Ridge" explained Bushido very well.
Adapted from the novel of the same name, "The Great Bodhisattva Ridge" has a total of 5.7 million words, so it is also called "the world's longest historical novel", and the word count of this book is more than twice the word count of the four famous works in China combined. It is such an epic novel, adapted into a 120-minute movie, and the difficulty can be imagined. It is reported that the editor of the film is Shinobu Hashimoto, who has appropriately cut the novel, allowing the 120-minute film to restore some scenes in the book, which also best reflect the spiritual values of the Japanese nation.
The story of this film is based on the inner changes of the protagonist Ryunosuke, Ryunosuke was born in a samurai family, at the beginning of the film, it shows the whole picture of the Great Bodhisattva Ridge, and the freehand shooting method makes Ryunosuke doom him from the beginning to be no longer a simple samurai. From the perspective of the film alone, it is difficult for the audience to see the inner world of Ryunosuke, but this is also the director's cleverness, and his freehand technique gives the film the charm of both good and evil. And this charm is also the director's question about the spirit of Bushido when he presents the 120-point film to the audience.
Ryunosuke runs through the film, and until the end, the audience doesn't know if he's dead or alive. And the charm of Ryunosuke is not how unfathomable he is, but that after he has lost everything, he still has not found the answer in his heart. As a well-known samurai, his swordsmanship was superb, but he had a miserable world that did not match it. At the beginning of the film, Ryunosuke shows that swordsmanship is as inviolable as a woman's chastity, but because of his father's bitter persuasion and the unspoken rules of the social background, Ryunosuke hovers between ideal and reality. At that time, as a superb samurai, he was asked to cheat and lose to his opponent in the game in order to complete the opponent's inheritance of the family business.
Many factors have caused Ryunosuke's spiritual beacon to begin to collapse, and the spirit of Bushido is about eliminating external interference, and obeying the norms in any place under any conditions, such a code of conduct is higher than one's own life. In the spirit of Bushido, failure is not terrible, what is terrible is deviating from the norms. This situation put Ryunosuke in a dilemma, no matter how hard he struggled, he still had difficulty getting rid of the spiritual code of Bushido. An unexpected thing happened at the scene of the game, Ryunosuke lost his hand and killed his opponent. In this situation, the director uses an objective perspective to show the complex inner world of Ryunosuke. Ryunosuke's complex inner world lies in the contradiction between his pursuit of the spirit of Bushido and reality. In terms of swordsmanship and code of conduct, Ryunosuke was a superior samurai, but in reality he was hit hard, first of all because of the opposition of his family, his father thought that he was a martial fool, did not know how to be flexible, and would eventually be eliminated by society.
After killing his opponent, Ryunosuke had to leave his hometown, he married his opponent's wife in a foreign land, and in order to escape the enemy's pursuit, he and his wife have since disappeared. From then on, he could not appear as a samurai, but continued his kendo as a ronin. In his peaceful life, suddenly one day an assassin appeared and completely opened his heart. During a snowy night assassination, the Assassin Shimada Toranosuke was eventually defeated by Ryunosuke, but he said that the sword has a sword soul, and a swordsman who has lost his soul is not worthy to hold a sword. Such words completely opened the spell in Ryunosuke's heart. In the family, the orthodox Bushido, headed by his father, announced that he had abandoned him, and his wife was leaving him. Under the pressure of multiple pressures, Ryunosuke's humanity was lost little by little.
Ryunosuke killed his wife and children and embarked on a path of no return. At this moment, he was even more dazed, and finally in the contradiction of self and the external environment, he finally killed the ring, losing his humble humanity in the wild demon sword dance.
Ryunosuke is capable of fighting with kendo and samurai spirit, but he is alienated and ultimately fails to resist the demons of the heart, all of which stems from the bushido code of conduct. In fact, everyone has a Buddha in their hearts, and the Buddha suppresses the devil, but when the devil defeats the Buddha one day, what you will face in your heart is a demon.