Human fascination and confusion about the universe is innate. The interpretation of space-time, from Copernicus's heliocentric theory to the emergence of the Big Bang theory, has continuously witnessed the continuous progress of human exploration of the ultimate level of thinking. People not only continue to verify the composition and change of time and space from a scientific point of view, but also more boldly predict the future direction and the road that must be taken by mankind in the field of science fiction. I often read some science fiction literature, from Ni Kuang to Liu Xinci to Asimov, all of whom have endless exploration and imagination of the origin of the universe. It can be said that the future situation of human beings must be a certain situation in the fantasy of today's people. The British physicist Stephen William Hawking wrote in A Brief History of Time: "From the beginning of civilization, people were not willing to see events as unrelated and incomprehensible. They are eager to understand the fundamental order of the world. Today we still long to know, why are we here? Where do we come from? The deepest human will to learn is sufficient to justify the constant exploration we are engaged in. And our goal is precisely to give a complete description of the universe in which we live. ”
The complete description of science also depends on the composition of language and the logic of thinking, which is also the mission and destination of literature and art, and it is also the mystery of the same destination. Macroscopic space-time is the large universe, while individual space is a small universe. When the micro and macro are combined and communicated with each other, the literary and artistic works produced have incomparable aesthetic value. "Dengyouzhou TaiGe" is such an excellent poetic work depicting the feelings of microscopic individual life in the space-time environment of such a large universe.
The ancients were not seen before, and the comers were not seen after that. Thinking of the heavens and the earth, alone but weeping!
In 697 AD, Chen Ziang wrote the "DengyouZhou Tai Song", which has lasted for more than 1,300 years and is still recited endlessly, which shows the eternal charm of its artistic value and humanistic spirit. Historically, the discussion and appreciation of this poem has pointed out that it is majestic and majestic, and the wind and bone are high. Poetry of the same theme for thousands of years no one dares to speak out of its right.
Chen Ziang (661 –702), courtesy name Boyu, was a native of Shehong, Zizhou (梓州, in present-day shehong, Sichuan). At a young age, he was full of romantic heroic personality. In the first year (684) of Wu Zetianguang's house, he was praised by Wu Zetian for his "Ode to the Commandments of the Great Zhou", worshiped lintai orthography, and later moved to the right to pick up the remains. Chen Ziang dared to pinpoint the shortcomings of the times and did not shy away from the powerful. In the first year of the Reign of Tongtian (696), he accompanied Wu Youyi in his conquest of the Khitans. Later, feeling that his political ambitions and many progressive ideas could not be realized, he resigned his official position and returned to his hometown at the beginning of the Holy Calendar (698). Wu Sansi County ordered Duan Jian to frame him, so he was imprisoned, and then died of grief. He was only forty-two years old.
Chen Ziang was a man of letters with political insight and political talents. He was outspoken and outspoken, and often criticized many of the maladministrations of the Wuhou court, which were not adopted by Wu Zetian, and was once imprisoned for "opposing the party." His political ambitions could not be realized, but were hit, which made him feel very depressed. This poem was written in the second year of Wu Zetian's long life. At that time, Wu Zetian ordered the Jian'an king Wu Youyi to march west to khitan and Chen Zi'ang to serve as a military adviser to the right. Wu Youyi had no generals, the vanguard troops were defeated by the Khitans, and the governor Wang Xiaojie fell off a cliff and died, almost completely destroying the army. When Wu Youyi heard this, he was very frightened and timid. Chen Ziang believed that he was "not visible and spared his life", so he suggested that the enemy should be defeated by surprise troops, and that the troops should be divided into ten thousand people, but they were not adopted; later, he repeatedly advised, "words are very to the point", which angered the King of Jian'an. In a fit of extreme bitterness and indignation, Chen Ziang ascended the Jibei Building, Youzhou Terrace, looked up at the ancient and modern, looked at the heavens and the earth, had a surge of thoughts, and sighed with emotion, so he gave seven poems, with the general title of "Jiqiu Lan Gu Gift Lu Jushi Tibetan Use", remembering the ancient sages such as King Yan Zhao, who was thirsty for meritocracy and using meritocracy, and expressed his feelings that he had not been born and failed to exert his ambitions. "Dengyouzhou TaiGe" is another nostalgic masterpiece after "Jiqiu Langu".
The "Jiqiu Langu" is orderly before the poem, and the preface reads: "Ding Youyi (697), Wu Bei's expedition. From Jimen, it is the old capital of GuanYan, and its city and pool hegemony have disappeared. Nai sighed and recalled the travels of Lesheng and Zou Ziqunxian. Because of deng jiqiu, he composed seven poems to zhizhi..." The meaning of nostalgia for the past and the present that is revealed from this preface is also found in the "Dengyouzhou Tai Song".
Legend has it that Youzhou Terrace was built by King Yan Zhao to recruit talents, at that time Youzhou TaiMen Ruo City, for the prosperity of the country, the wise people have contributed ideas, King Yan Zhao adopted their suggestions, so that the people live a good life, King Yan Zhao became the wise emperor in the hearts of the people. And now, Youzhoutai is cold and cold, the monarch ignores the government and politics, and spends all day in his own comfortable nest, where would he think of Youzhoutai? Around him, there are some villains who often play right and wrong in front of him and frame Zhongliang. But he listened to the words of these little people, and he could not listen to the bitter advice of his loyalists at all, and made the people of the world unhappy. The poet thought about it, and couldn't help but feel sad and shed tears of sadness. He sighed that he could not see the previous sage monarchs like King Yan Zhao, nor did he have time to see the later sage monarchs. The more the poet thinks about it, the more bitter he becomes, hating that he is not in a good dynasty, and that his patriotic enthusiasm cannot be repaid.
Time and space flow, and we seem to return to the rise and fall of successive generations of kings and kings in history. Ancient retrospective, back to the ancient battlefield of the Jinge Iron Horse, back to the long years of the seven heroes and contending. When The King of Yanzhao was king, the country was strong and the people were rich, and the soldiers of the five kingdoms were united, and the long car broke through Linzi - what a storm of spirit, Weihai and dominated the world. And when Qin tended to be stronger, with whales swallowing the heart of the Six Kingdoms, in 227 BC, strong Qin suppressed the weak Yan, and Prince Dan of Yan sent Jing Ke into Qin to assassinate. Jing Ke stabbed Qin, this is another tragic and heroic story, I believe many people are familiar with it.
Easy water farewell, the autumn wind is cold, and Gao gradually leaves the building and sings: "The wind is xiaoxiao, the water is cold, and the strong man will not return once he is gone." This sad atmosphere and heroic mood and Chen Ziang's "Thinking of heaven and earth are leisurely, alone but drooling!" "How similar. It is a lonely and desperate situation, a language of communication with the universe in time and space in despair. Jing Ke left with the determination to die, and Chen Ziang asked the heavens with a sense of anger. Such a style is also Chen Ziang's pursuit of abandoning the ancient poetic style of qiliang palace, creating a generation precedent for tang poetry.
"I don't see the ancients before, and I don't see the comers after me." From time to time, we open the scene of history, let us pursue the monuments and explore the future. However, we are doomed to see no ancients, nor can we see the future, everything is only in the investigation and imagination of the universe. History is always repeating similar things, in the past, and in the future, not in the past, not in the future. Time is frozen in the current Youzhou Platform, Chen Ziang's "Yan Zhaowang" poem Yun: "Nandeng JieshiGuan, looking at the Golden Terrace from afar." Hills exhausted by trees, Akira Anzai? The hegemonic figure is now over, and the horse is back. On a desolate high platform, you think about the ancients, King Zhao is not there, the hegemony has been concluded, the horse is driven back, the mind is broadened, the artistic conception is far-reaching, so between the heavens and the earth, a thousand sighs are born, "Thinking of the heavens and the earth is leisurely..." From the space, an inexhaustible meaning was born, as if penetrating the mysteries of heaven and earth. A "read" word is dedicated to the heart, the truth is revealed, and the complex and miserable state of mind jumps out of the paper.
An isolated figure, a vast universe. Is it the poet's heart that gives birth to the universe, or the universe that swallows the poet? At this time of the past and the future, in the vast world, the poet is confused, his thinking is tired, and his strength seems to be small. Thinking of their own encounters, political views and measures are excluded and not taken seriously, and their moods are suppressed and there is nowhere to stretch and release. The personal powerlessness of the environment, the ignorance and incomprehensible confusion of the universe, penetrate the depths of the poet's spirit again and again. This is the tumor of emotion fermenting, and the sensual heart forces its rationality to return to the cosmic standard, so it is "alone but drooling!" "What a rush of emotion. It disintegrates the spiritual space-time constructed by reason and reconstructs a free spiritual body of human nature.
A long-standing voice echoes in the long river of history, a sense of utterance drifts between heaven and earth, and a superb wind and bone proudly form in the poems - so Chen Ziang, as the standard-bearer of Tang poetry innovation, paved the way for the prosperity of Chinese poetry. We seem to see the rainbow momentum of "heaven and heaven to the sky", we taste the lonely universe of "a thousand mountain birds flying to extinction, ten thousand paths of people disappearing", and even from this and "I smile from the horizontal knife to the sky" magnificent space.
China is a country of poetry, and the use of xingyu techniques is the instinct of Han and Wei poetry styles, so as to achieve the role and purpose of rejuvenating poetry with poetry. This ancient poetic tradition has had a long and positive impact on Chinese history, flashing with astonishing aesthetic brilliance everywhere. If we compare the spiritual factors in the history of this poetry to the growth of life, then we can explain and grasp it from the following simple verses.
The Yishui farewell poem can be seen as childhood. "The wind is cold and the water is cold, and the strong man will not return once he is gone." There are only fifteen words, the situation is simple, and its meaning is self-evident. In the singer's repeated tragic and high-pitched singing, we can perceive that the heroes who can sing and cry are ignorant of the world, a completely passive mental state, and the state of mind of calmly going to death is far lower than that of Tan Sitong. Because it was a helpless act when forced into a desperate situation, to put it in layman's terms, it was a dead horse as a living horse doctor, and the fate of the country was sent to an assassination operation. Whether the assassination is successful or not, it can be regarded as a childish gamble. Even if the assassination was accidentally successful, even if Prince Dan could do as well as King Yan Zhao, it could only be to prolong the remnants of the country; and the end of the Yan kingdom was absolutely unable to get rid of the inevitability of history. Among them, there are representatives of the "Departure from sorrow" and the "Book of Poetry". "The road is long and the road is long, and I will search up and down." It is one of the famous sentences, as if to say in a childlike tone, "I am still young, my road is still far, I have to work hard." "Its style is similar to Yi Shui's farewell poem and "Dengyouzhou Tai Song".
After the brewing and growth of adolescence, we see that the Han and Wei poetry styles have gradually matured in transcending the previous dynasties. Among them, the representative figures are Jian'an Qizi and Bao Zhao, and it is particularly worth mentioning Cao Cao, whose masterpieces such as "Short Song Line" and "Step Out of Xia Men Xing" fully reflect the superb creative techniques and literary style of this period. "What is life like a song about wine?" For example, the morning dew, going to the day is more bitter. From this, we can clearly see the vague understanding and confusion of the human spiritual world about the time and space of the universe.
As an advocate and inheritor of the Han and Wei poetry styles, Chen Ziang's confusion is also increasing, and the contradictions he faces are becoming more and more intense. It can be said that Chen Ziang is a representative of the spiritual tradition of exploring the universe and its own origins from teenagers to middle-aged and young people. When people grow up, their minds gradually mature, and they think more things. In that particular situation, a song that has been sung for thousands of years has been produced, which directly spawned the prosperity and splendor of Tang culture.
In the mature period of youth, life is not stopped, confusion continues, thinking is healthy and clear. A large number of famous poets such as Li Bai, Du Fu, Wang Wei, Wang Zhizhuo, Du Mu, Li He, Cen Shan, and so on appeared on the scene, and staged the most magnificent tang poetry myths, as well as to the emperor's old children, ministers of culture and military affairs, local officials, down to cloth students, village elders, peddlers and pawns, and even cattle herding children and singers and maids, all of which have famous works left to future generations. There are also many similarities between the artistic conception and the "Dengyouzhou Tai Song". For example, Liu Zongyuan's "Jiang Xue" cloud: "A thousand mountain birds fly to extinction, and ten thousand paths of people disappear." Lonely boat, fishing alone in cold mountain snow. Li Bai's "Xuanzhou Xie Shu Lou Bei Bei School Shu Yun" "Those who abandon me, yesterday's day can not stay." Those who mess with my heart are troubled today. The long wind sends autumn geese, and you can build a tall building for this. ”
After entering the Song Dynasty, the style of poetry changed and became more exquisite and flexible. Although there are still su shi and the like as the relics of the ancient style, they are not Tang Yi in the end. Tang's poetic conception can no longer be surpassed, and its poetic structure is unmatched by later generations. However, the humanistic spirit, on the basis of Tang poetry, has been contemplated for thousands of years, and it always needs to break through and tend to be detached. At the time of fifty years and knowing the destiny of heaven, the feudal cultural foundation of the entire dynasty collapsed and disintegrated in the attack of internal and external troubles, so there were reform standard-bearers, more precisely, groups of revolutionaries with the courage to swallow mountains and rivers, save China from water and fire, save culture from danger, and recall the birth of a new time and space with a supernatural state of mind and cosmic spirit. Three of its representative figures are mentioned here: Lin Zexu, Tan Sitong, and Mao Zedong. Their writing skills can be said to be absolutely incomparable with the Tang and Song poems, but their spiritual level is beyond the mature representative and inherits the tradition. Lin Zexu said, "The sea is boundless and the sky is the shore, and the mountain is the peak of the mountain." It is the recognition of the spiritual value of the self, and the proud posture of creating the self-universe with a positive attitude, so that we can see the outstanding style of China's "first person to open his eyes to see the world". Tan Sitong's spiritual height of "I smile from the horizontal knife to the heavens, to leave the liver and gallbladder for two kunluns" has completely liberated from the sadness of despair to the great joy of dedication to the revolution, and has become one with the entire history of China, transcending the ordinary and turning bones into immortals, which the author calls the cosmic spirit. Mao Zedong wrote, "Now I call Kunlun, don't be so high, don't want this snow." Ander drew his sword from heaven and cut Ru into three sections, one for Europe, one for beauty, and one for China. The world of peace, the world with this cool heat." Its majestic strength, perspective through ancient and modern times, insight into the universe, and the Creator is different!
There is a comparison to highlight, so far the reader roughly understands the position of "Dengyouzhou Taige" in the history of Chinese poetry. Its immortality lies not only in the eternal artistic charm of eternity to the present, but also in the value of spiritual bonding in the inheritance culture.
Mankind's pursuit of the spiritual world is endless, which is also the process of exploration of the entire universe. Stephen William Hawking concludes his book A Brief History of Time: "If we do find a complete theory, it should be understood in time by all (not just a few scientists) in general principles." At that time, all of us, including philosophers, scientists, and ordinary people, could participate in the discussion of why we and the universe existed. If we find an answer to this, it will be the ultimate triumph of human reason—because then we know the Spirit of God. ”
Let each person become God in himself, this is our ultimate pursuit, the direction of human life.