(Works: History of Mind, by Zhang Chengzhi, Huacheng Publishing House, 199 1 year 1 month)
Ma Zhiwen, a Hui nationality in Shagou, is not a big shot in the world's field of vision, but he enlightened Zhang Chengzhi with his firm beliefs, and guided him to approach a little-known spiritual world step by step under the convergence of beliefs, from which he felt the release of spiritual freedom. This is the book "History of Mind", a secret history of national mind written in strong words.
Hard and strong, almost inhuman description, describes a kind of mental outlook that is out of tune with the surroundings and can't be dominated and changed. It is connected with internal persistence, belongs to the abstract and mysterious category of consciousness, and is a powerful aggregation of psychological energy. This powerful psychological energy is highlighted in a kind of people, which just reflects the spirituality of this kind of people. It is the cornerstone of faith and has experienced the initial pursuit of disaster.
This pursuit is equally severe for Ma Zhiwen who lives in modern times compared with his predecessors in ancient times. However, the bloodshed and wars in the past have been replaced by food and fun now, which makes people Malik Wenzhi as serious in the face of entertainment scenes as they sacrificed their ancestors under the knife. Therefore, cheng-zhi Zhang admires Ma Zhiwen without guilt. "He balanced my world alone." The belief in this admiration cannot but produce exciting power.
Exploring the source of this force, Zhang Chengzhi carefully combed and summarized his mother family. Although, as he said in the book, this "History of the Mind" is only half, the explanation and description of the disasters experienced by the matriarchal family in the long ancient times is surprisingly sincere. Perhaps it is this sincerity that makes Zhang Chengzhi's writing controversial. Those sincere words in the book, under the narration of disaster, also interpret the truth of belief derived from doctrine. Strange as this narrative, which illustrates the teachings with examples, is irrefutably saturated with strong feelings. Emotion can be regarded as the original motivation for Zhang Chengzhi to write this book, and it is also the author's original belief as a Dosdani (believer) to stick to his heart. Inspired by strong feelings, this book insists that the author reviews the mother's history with morbid rigidity. One idea in the review is attachment to mother's family and courage based on determination.
Courage is the author's original intention, which makes the author's inner decisions and thoughts sincere and sincere. Inspired by God, Zhang Chengzhi, who was "fed up with the hardships of pursuing ideals in China culture", still held high the banner of idealism and told readers an immortal belief with God's words, which enabled his matriarchal family to continue to this day, thrive and regain hundreds of thousands of ethnic groups and believers after experiencing the dark period of almost complete extinction in ancient times. Facing the vitality of his mother's reproduction, Zhang Chengzhi's bravery in A History of the Mind lies in his firm belief that the real readers of this book, who will not betray, are Hui people who are patient with philosophy and stick to their inner purity.
Lyric writing has not weakened the inherent divinity of writing. On the contrary, the author's firm belief shows his unreserved trust in his mother's family. This kind of trust presents a kind of mind and sentiment that abandoned the machine heart. It originates from the purity of the soul and reflects a world of faith as simple and simple as an antique.
This is a world built by backcountry, and its audience is poor and ragged, but the customs they formed make faith the only way out for this world. As Zhang Chengzhi realized, remote areas, barren villages, congenital geographical conditions and backward economic outlook restrict the input and influence of Confucius and Mencius thought, which represents China's orthodox culture. The backwardness of orthodox scholar-bureaucrat culture makes it difficult for local popular culture to form an effective leading force to suppress and accept ideas. Once the legendary miracle is revealed, people will show reverence with fear, which provides a breeding ground for mysticism.
Karamay, which means "miracle" in Islamic language, has become a cognitive habit of Hui people because of its orientation towards mysterious things. It comes from the despair derived from the bad living environment. In despair, the courage to believe in miracles and live on the basis of faith has become a lifelong belief of believers. Such a belief is tantamount to a heresy of free development in the eyes of the public. Its influence on the public lies in its pursuit of faith and persistence in the soul, gradually exposing the decadent reality of dark China. This reality also reflects that Ye Zhe, a philosopher, has been persecuted and insulted and has never been effectively improved. His faith is hard to shake under such circumstances.
Zhang Chengzhi gave the truth of his belief in a robbery-like situation. In the mysterious northwest, people who grew up in Sri Lanka with Longshan as the center were instilled with innate religious qualities and emotions because the creator created a sacred environment dominated by divinity in this barren land. Legends of martyrs, deeds of saints, and Gongbei Tomb where the remains of martyrs rest have all injected faith into people's hearts in the form of religious feelings, which has become an important guarantee for settling down. Thus, faith and soul are integrated, and spirituality is produced. At the same time, the truth of faith can be understood as that faith is not a way of indoctrination, it is the nourishment of the soul by one-sided fate and the memory of the innate nation. This kind of memory gives the poor people struggling on the edge their own ideological weapon, which allows them to find their own way. Under the insistence of this belief, "all efforts are only in sects", so that the public can see that the bottom tide of looking for dignity is surging with a force that they cannot dominate.
The core theme of this power is "the spirit that the bottom untouchables also strive for spiritual freedom". Under the guidance of spiritual freedom, Ma Ming, who returned to China to preach ten years ago, believed in his teaching and built a bridge to God for northwest Muslims. This bridge, which connects the road of pursuing home, clarifies the present life and the afterlife, and brings justice and humanity. They are summarized as a road of saints and a plural noun leading to Shuhaidayi (meaning martyr, martyr and Sheshid). It refers to the path of martyrdom in Islam. Ma Mingxin's martyrdom taught two major religious lessons: sacrifice and suffering. At the same time, it is also an inspiring spiritual direction at the religious level, and it is a concrete example of the pursuit of spirituality and freedom by the bottom untouchables. This orientation is based on the freedom of loyalty to the soul, sacrificing the love of the whole country for the Lord, and pursuing the taste of believing in freedom for a moment without resistance in the blood. Zhang Chengzhi denied the biography of Qin Ding Times Newspaper compiled by the government during the Qianlong period with examples, and also massacred the historical truth he believed. This truth continued Ma Mingxin's martyrdom, and led the pursuit of Shu Haidayi to a sacred moment by the way that Imam Zhang Wenqing led all the officers and men of Dosdani Eldebye on Shifengbao to slaughter.
At this moment, it is the human nature proved by the sacrifice of He Zhe Renye, which can make the tyranny imposed on it feel fear. Because for the rulers represented by Qianlong, it is not so much that they feel at a loss in the face of Islamic mysticism, but that they have faith in the poor and show fear in their bones. Although faith originates from the freedom of the soul, the words that spread faith are different from Chinese, which is highly praised by the public. This mode of communication that broke the unity of writing made the orthodox scholars illiterate, and their beliefs jumped out of the orthodox scholar-bureaucrat culture, firmly rooted in the hearts of the poor.
Belief rooted in the hinterland breeds sincere thoughts under harsh living conditions. Not by economic strength, but by inner perseverance. Ma Ming credits his words and deeds to practice this perseverance. He is a true missionary who never gives up, practicing the doctrine of safeguarding the dignity of the poor with his own true colors. This is the establishment of faith, and silence is its support. In silence, the poor Hui nationality became the protagonist of this ideal pursuit movement in the18th century. They hid their faith in their hearts and waited for the moment of loud praise.
Zhang Chengzhi endowed faith with a heretical beauty under the interpretation of He Zheren Ye. In orthodox China culture, besides the aesthetic feeling of heresy, heresy brings only killing and war. Especially spiritual heresy, will inevitably face orthodox cold reception and even hostility. This makes historical robbery a normal state in history, and it is also a normal state in which the poor Hui people who stick to their beliefs and pursue spiritual freedom are insulted and persecuted.
The book "History of Mind" lists the cases from Ma Mingxin to Shagou grandpa Ma Yuanzhang for more than 200 years. These examples are not only historical events of philosophy and forbearance, but also narratives of a national disaster. In the narrative of historical events, Zhang Chengzhi objectively summed up that He Zhe's career is "not only a religious group with a very low cultural level, but also a peasant group with a broad vision, which is rare in China". Zhang Chengzhi's summary leads to a lyric proposition: "In China, only desperate people and hungry people in this world can pursue and believe". The essence of this proposition is that only by pursuing faith can we achieve spiritual immortality. At least, it makes people pure. This pure spirit is not only manifested in self-sacrifice, but also declares a tragic spirit on the level of conscience with the self-suffering that accords with the sympathy of most people.
Horse into the city, the grandson of thirteen great grandfather Ma Hualong. With the efforts of the congregation, the descendants of Ma Hualong, who fell into the hands of the public, were never sent to remote polar regions, but became slaves to a Manchu beadle. In the days when Ma went to town to be a slave, he refused to rescue the patient Hui people. His behavior of refusing freedom and being a sinner has a strong religious meaning, which has impacted the understanding and understanding of He Zheren Ye. This is the image of the victim, which sets off the rigidity of the victim with femininity and narrows the distance between religion and believers with selective tolerance and obedience. Therefore, since the great-grandfather of the capital of song dynasty entered the city, He Zhe has gained an approachable face. It is close to the company of the soul, so that ordinary believers who can't reach the superhuman realm of the victim can see the maturity and profundity of religion behind refusing freedom from Grandpa Bian Liang. Its significance lies in that He Zhe's forbearance has not only blood, but also tears. With the completion of the two religious lessons of sacrifice and suffering, the robbery history of philosophy, patience, blood and tears is also a history of suffering that reflects the fate of the bottom people.
Such history is written with blood and tears, and it is forced to raise the axe of chopping wood in the struggle to defend faith. They only have such crude iron, which is not a weapon for battle casting. When the order of the disabled people becomes the so-called iron law of the impermanent world, adhering to the belief of spiritual freedom will inevitably lead to bloodshed and vendetta in the face of tyranny. Zhang Chengzhi's History of the Mind did not deliberately avoid "national vendetta is a historical truth". In China in the19th century, when the vendetta began with the malice of religious discrimination and national oppression, He Zheren of Zhang Chengzhi was undoubtedly "the boldest person in China". They struggled alone in the helpless sacrifice, thus shaping the arrogant and true rebel temperament. This is the temperament of revolutionaries, whose innate revolutionary nature will not allow revolutionaries to take ordinary China people who are also struggling as opponents. He Zheren Ye has only one opponent, that is, the Qing central government, which tried to put out folk beliefs by violence.
The victims in the struggle and the destination of the victims have added an important footnote to the "destination" at the height of religious significance. This footnote leads to the tragic direction that "every Gongbei of He Zhe Ye has the premise of being destroyed again". Gongbei, meaning the tomb of saints. In the history of He Zheren Gongbei, it is not uncommon for a saint who died of persecution to be dug up by the public after his death. Even Mueller (founder and great-grandfather), his grave will be trampled and insulted. Zhang Chengzhi revealed that this despicable means of the public is not a war measure, because the public found that the Hui people who fought under the gathering of beliefs were not military organizations. This method is also a kind of mental torture for He Zheren. Corresponding to this cruelty, the soul of a saint is buried in every Gongbei of He Zheren Ye. His bone colonization may disappear, but his soul will not die. Gongbei established a belief-based beauty in the form of Tonya (real world).
Compared with the cold and darkness in the secular world, this beauty has its own charming charm. The "delusion" here is the intoxication of pinning one's body and mind on the comfort of faith and religion. It makes a soul full of pain, with painful patience, glow with the pursuit of the afterlife. This road of pursuit has experienced disaster, adversity, bad luck and sacrifice. In the silence of unity, there is no doubt that a flag symbolizing faith is flying in the wind. It is a brand-new form of belief, from which Zhang Chengzhi extracts a sad and heavy emotion, which is unique to philosophy and forbearance, and also makes philosophy and forbearance appear lonely and arrogant. The true humanity and humanity shrouded by this aloof emotion are unabashedly displayed in Zhang Chengzhi's works, which helps him to complete his proud preaching to his mother's family. This kind of preaching is tantamount to praising loudly, praising "a terrible and beautiful spirit" and giving spiritual freedom to faith in the form of philosophy and forbearance.
(End of the full text. Completed on March 2022 17)
About the author: Wang Xu. The pen names used are Wang Muyu, Xu Muyu, Xu Muyu's bookcase, and Wang Xu 326, who lives in Chongqing.