Problem description:
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Analysis:
In the history of modern literature in China, the prose poems of Tagore, a great Indian writer, can be said to have influenced a generation of literary pioneers in China. We know that Tagore sympathized with China all his life. He has visited China twice. After his visit, his works were translated into Chinese in large quantities. Most of the poems translated at that time were prose poems. Therefore, Tagore's influence on China is firstly prose poetry. Since the mid-1920s, many literary works have appeared in China, such as Gardener's Collection, Crescent Moon Collection and Birds Collection, among which the works of Shen, Liu Bannong, Bing Xin, Lu Xun, Guo Moruo, Qu Qiubai and Xu Zhimo. Among them, Bing Xin can be said to have benefited from Tagore's deepest "private disciple". Tagore's prose poem "I can still feel the harmonious heartbeat of the sacred unicorn" touched and inspired a new generation of female poets and essayists in China-Bing Xin. She wrote an influential book "Send to Young Readers", which is the best example.
Influenced by Tagore's pantheism, Bing Xin's creation tends to praise tender love. Xu Zhimo's artistic style is close to Bing Xin's, pursuing freshness, liveliness, gentleness and kindness, with a touch of sadness. However, after careful tasting, Xu Zhimo is too ethereal, lacking Bing Xin's unremitting pursuit of life and patriotism.
Tagore's influence on China's prose poems is extensive. Only Bing Xin got the essence of Tagore's thought and art and became "Tagore's most famous private disciple" (Xu Zhimo's Tagore Came to China).
It is an indisputable fact in the history of modern literature that Bing Xin's poems are influenced by Tagore, and it is also a cliche of researchers. Wen Yiduo called Bing a female writer 1 who was "China's best at learning from Tagore", and Xu Zhimo thought Bing Xin was "the most famous private disciple of Tagore, with a beautiful appearance". Bing Xin said, "When I wrote Stars and Spring Water, I was not writing poetry, but influenced by Tagore's Birds, and wrote my usual days in my notebook. There is no need to avoid Bing Xin's influence by Tagore, but this influence is not only a one-way imitation of the external structure of poetry. More importantly, Bing Xin's poetry creation was more influenced by Tagore and developed in religious spirit and ideal. We can not only enjoy the pleasure of reading poetry and painting in the language structure of the two poets' works, but also feel that two poets of different nationalities and different cultural backgrounds are trying to find a soul to rest in peace for the troubled human beings in their poems.
Religion is people's spiritual pursuit and sustenance, and poetry is the most effective expression of the poet's emotional consciousness. When the poet expresses his world outlook and life ideal in his poems, the spiritual core of religion will inevitably penetrate into the poet's emotional process and attract readers through the image connotation of the poems. India is a country with multiple religions. Moreover, in the history of India, religion and literature and art are integrated and become the core of Indian culture. Tagore grew up in a religious atmosphere, and his father, Dai Vindra Nath, was very good at studying the Vedas and Upanishads, and was called "the Great Immortal" in the society at that time. It is this cultural background that makes Tagore's poems reflect the idea of "unity of Brahma and Me" in the big universe and small universe of Indian religious culture, as well as the spiritual ideal of pursuing love. Especially in his youth, Tagore was influenced by western Christianity, so the "God" in his poems is a symbol of the blending of eastern and western religions and cultures. On the one hand, he believes that "when God dies, religions will become one" (Birds, section 84). On the other hand, he advocated not to worship in disorder. "To whom? Open your eyes, God is not in front of you. " (Rabindranath Tagore 1 1 section) Obviously, Tagore's understanding of "God" combines the religious spirit of eastern and western cultures and turns this spirit into a completely universal philosophy. Bing Xin was born in a warm family in China in the early 20th century. Her grandfather Xie Zixiu is a private school teacher, and his calligraphy couplet "Be content with what you know, do something for others" is enough to show the religious and cultural atmosphere of this family. Bing Xin's mother devoted herself to Buddhism and stood aloof from the world, which had a certain influence on Bing Xin's early religious complex. When she entered Beiman Girls' School, "influenced by Christianity, I formed my own love philosophy" 4. Influenced by religious culture, poetry is used to express religious spirit, which is the same point in Tagore's and Bing Xin's poetry creation, while all-round religious love is the same theme of the two poets' poetry emotions.
"Ode" is a common poetic form of Tagore, and the title of his Jida Ali has the meaning of "dedication" in Bengali and Hindi. It is the aesthetic characteristics of Tagore's poetry creation to complete the morphological structure of poetry creation in the form of praising God and to complete the emotional expression of poetry with universal love as the theme. His Gardener Collection is a philosophical sublimation of religious love. The poet tried to create a perfect religious world of love. Under the command and discipline of God, mankind has completed the practical process from fantasy to reality. Not only is love happy, life is infinite, even death is beautiful, and all natural things except people are more beautiful. Love is the most prominent thought in Tagore's poems, and it is also an important part of the religious spirit in his poems. Bird shows the characteristics of religious personification, is a record of the poet's spiritual journey, and shows the complexity of the poet's inner world religious spirit. In this collection of poems, the poet repeatedly called on God to show love to mankind and prayed for Almighty God to spill love to the world. The poet puts his subjective feelings into the invisible and omnipotent "God", so the illusory images in his poems naturally permeate the mysterious religious complex. "Our life is a gift, and only by giving it can we get it" (Bird, verse 56). This is a religious spirit of martyrdom, and the reason for martyrdom is to believe that God's care for human beings is selfless and fair, so people who are messengers of God should give their lives unconditionally according to God's will. The theme of the new moon series is: the "new moon" symbolizes the newborn child, that is, the quiet, beautiful and innocent childhood of mankind. Through the description of children's psychology, the poet skillfully expressed the infinite beauty and richness of life. Children are as quiet as a "new moon" and live in a perfect and beautiful environment of love, all of which are given by the God of the Holy Spirit. The religious feelings in Tagore's poems are mainly affirmation of the philosophy of universal love, dependence and reverence for God. Bing Xin is different. Although the essence of Bing Xin's poems is still centered on "religious philosophy of love", Bing Xin's poems are more affirmation and praise of love and less dependence and worship of God. In Tagore's poems, "God" is a recurring all-round symbol, an abstract object to reconcile the opposition between man and man, man and nature, and a subject to give human love. However, Pan-Ailism in Bing Xin's poems is centered on human value, and his religious feelings for love are more manifested as a kind of dedication. Even the "Stars" deeply influenced by Tagore, its religious spirit is mainly manifested in making suggestions for the weak and finding a harbor for the victims. "mom! /The wind and rain in the sky came,/The bird hid in its nest,/The wind and rain in my heart came,/I had to hide in your arms "(star section 159). The word "mother" in the poem is synonymous with the word "God" in Tagore's poem, but the meaning of "mother" is far away from God and closer to people, and it is an entity that benefits all beings, not a mysterious "God". In this sense, Tagore transferred human instinct to God, while Bing Xin transferred the characteristics of God to man's ideal world. Tagore pays more attention to the ultimate significance of religious care, while Bing Xin pays attention to the ideal and spirit of religious dedication. The universal love in Tagore's poems is mysterious. In his poems, everything in the universe is integrated by love, while the universal love in Bing Xin's poems is mixed with humanitarian spirit. Although Bing Xin's poems can't answer the root of human suffering, Bing Xin is full of hope for human true love. "Man! /fall in love,/we are all long-distance travelers,/heading for the same destination. " Love is human nature, the natural development that people yearn for, and the driving force of human progress, social progress and world development. Bing Xin believes that as long as human beings sincerely love each other and "go to the same place", they can reach the beautiful other side of the religious world together. Tagore is an admirer of the religion of love. He preached the gospel of love, and thought that "it is cooperation and love, mutual trust and mutual assistance that really enhance the power of civilization and make it truly progress" .5. He loves God, love and nature, and the thought of love has become the spiritual pillar of the pantheistic religious complex in his poems. Whether it is a poem with more dreams than reality in the early days or a masterpiece facing reality in the later period, thinking about love has always been the unified religious tone of his poems. As far as the content of complaints is concerned, Tagore's poems in his life can be divided into the following categories: love poems, natural scenery, religious carols, mythological and philosophical poems, historical anecdote poems, social problems poems and so on. Although the themes of these poems are different, the philosophy of religious love runs through them all the time, which is the main orientation of the spiritual value of Tagore's poems. Similarly, in all Bing Xin's poems, love, as a religious act, is the most basic emotional theme in her poems. Bing Xin's religious love mainly includes natural love, maternal love, children's love and human love. Inspired by the religion of love, the poet advocates and loves nature, and nature is sacred and inviolable in the poet's pure and happy soul. The natural landscapes such as "stars", "heavenly winds", "tree shadows", "red fruits", "mountain shadows" and "springs" written by poets are all products of religious spirit, which exudes the breath of love and is the source of human life. The poet even praised: "We are all born babies,/lying in the cradle of the universe." (Star 14) The power of nature is great, and man is only a vital soul in the arms of nature. Bing Xin tried to achieve a quiet state of mind by imitating nature in her heart, purifying her mind, looking inward and focusing on forgetting herself. In the face of the silent nature, we can get a religious comfortable feeling through fantasy. In the poet's pen, "mother" is a capitalized religious figure, a comfort to life, a model of love and the most noble and selfless "God". "mom! /Put aside your sadness,/Let me sink into your arms,/Only you are the destination of my soul. " ("Star" section 33) Bing Xin sees "maternal love" as omnipotent. In the poet's view, the happiness and misfortune of the soul depend on the existence of maternal love. And "maternal love" is not only the protector of life, but also the savior of soul; Not only the giver of the body, but also the giver of the spirit. Both Tagore and Bing Xin regard love as a spiritual religion to save mankind, but Bing Xin pays more attention to religion and human emotional significance, hoping to arouse human rational behavior through love, thus achieving eternal harmony in the world. Therefore, although the philosophy of religious love is the basic tone of Tagore's and Bing Xin's poems, the two poets have essential differences in their religious spiritual values.
Although Tagore's poetry creation is deeply influenced by eastern and western religious cultures, as far as the religious spirit of poetry is concerned, the most important thing is the religious culture from ancient India, such as Rigveda, Upanishads and Vedanta. In Tagore's poems, the universe is omnipotent, and "Brahman" is the universal unity of the universe. Tagore believes that Brahma is infinite, while human beings and their souls are limited. Therefore, mankind has to rely on God. Only when people give their souls to God and blend with God can human values have meaning. In Tagore's view, God is alive, and human life and God's life are unified, that is, infinite life and limited life are integrated, while human limited life is only unified in Brahma, and human soul has personality value. The religious theme expressed in Tagore's Yu Hong Ji is that as long as the human soul is close to Brahma, human belief can be realized. The flying "swan" in the poem is a symbol with special religious significance and a symbol of the human soul flying to Brahma. "Flying day and night,/through the light and darkness,/from the unknown coast to the unknown coast. /The void of the universe is echoing the music of wings; /'Not here, not here, but far away.' "("Yu Hongji "section L) The so-called" far away from the horizon "is the highest realm of Brahma. No matter how many hardships of light and darkness a person's soul experiences, it should rush to Brahma's world. Only in this way can the human soul transcend the body and be rich in the religious significance of God. "Brahman" in Tagore's poems and "God" in Christianity are interlinked. They are not only the embodiment of religious omnipotence, but also the masters of human limited life and idols of human totem worship. Bing Xin was also deeply influenced by the orientalization of eastern and western religions, especially after she entered Beiman Girls' Middle School and yenching university with western religious colors, the western Christian culture played a subtle role in the formation of her religious thoughts. Many of Bing Xin's poems reveal God's omnipotent thoughts, such as Welcome to the Divine Comedy, Send to the Divine Comedy, Ice God, Poet Fairy, Yearning, Evening Prayer and so on. They all regard "God" as a source of strength to save mankind and a religious object that embraces all things. In Yearning, the poet wrote: "Everything contains God, and/everything represents God; /You have a red flower of faith. /Is it possible for her to choose? "The' God' in the poem is not the assumption of experience, but the object of seeking comfort through human fantasy. It is not difficult to see that the "God" in Bing Xin's poems is different from Tagore's religious omnipotence that man and Brahma are one. Tagore's poems are full of sincere love and solemn awe for the "God" and "Brahman" who represent God. Only when people are close to "God", fly to the realm of God and merge with "Brahma" can they become talents. " Oh, Lord of my life,/can I stand opposite you? Oh, Lord of the world, can I stand opposite you with my hands crossed? "("Taggart "section 76) Only when people's lives are combined with the Almighty Lord can life be eternal, and only when individuals are consistent with God can life have the eternal significance of religion. "My god,/from my overflowing life,/what kind of holy wine do you want to drink? "("Gitanjali "section 65) The poet willingly turned his life into the" holy wine "in God's glass, with the aim of achieving the thorough purification of his soul through self-dedication to the gods. It is the overall theme spirit of Tagore's poems to dedicate one's life to God, so as to obtain the ultimate meaning of religious care, and it is also an effective expression of people's religious experience of elevating themselves to "God". At this point, Bing Xin is qualitatively different from Tagore. Bing Xin's understanding of "God" is a kind of liberation since enlightenment, hoping to gain a quiet and clear state of mind through the enlightenment of "God". "I deeply worship-/almighty god! Please weave the brilliance of the bright moon,/be my smart clothes,/be a strong crown,/I will wear it/return to all beings gently and quietly. (Evening Prayer < 1 >) Bing Xin hopes to get a sacred, bright and intelligent power from Almighty God, so as to achieve the purpose of saving all beings and finally return to the harmonious state of real life. From this point of view, the omnipotent religious spirit of God in Bing Xin's poems has more practical significance in religious life than Tagore's theory of harmony between man and nature.
On the religious thought of "the unity of heaven and man", Tagore tends to the ideal world of "Brahma and I are one, I and non-I are one". The most memorable thing in his poems is to praise the martyrdom of people running towards God. In Tagore's view, in order to pursue the ultimate meaning of life and comfort the soul, we should first regard ourselves as the chief culprit tumbling in the abyss, affirm our distance from "God" and "Brahman", and then, with a humble mind, seek the integration and intersection of soul and God. This makes Tagore attach all the ultimate, perfect and sacred spiritual experiences in life to a brahmin with personality and divinity. "Van Gogh expected me to attend his feast./I thought about abandoning my reputation./I unexpectedly wiped off the auspicious mole on my forehead./I never hesitated when I left." Once Brahma, the spokesman of God, is summoned, he will return to the world of God without delay, maintain his unity with Brahma in a solemn manner, and be reborn by the Holy Spirit, and the guilt of the secular mind will finally be freed and promoted to the lofty realm of God. Bing Xin's poems also have the religious thought of the unity of God and man, but different from Tagore's, Bing Xin relies more on personal feelings and experiences, praying to communicate with the expected God and God, so that God can come down from the altar of external idols. Bing Xin believes that the "God", which symbolizes the ultimate value and sacred significance, should not be just an external force, nor a master in the dark, but the savior of human religious spirit, in which humanity and divinity are integrated. "God! /Even if the sky is overcast,/people are lonely,/as long as there is a soul,/guarding your quiet night,/silent sadness,/it will be eliminated from the universe. " (Spring Water, section 149) "God" is omnipotent and lonely at the same time, but "as long as there is a soul" and the "God" in the depths of the soul, "guarding your quiet night", "God" can "completely eliminate all the sufferings in life from the universe." If Tagore's purpose of pursuing the unity of God and man is to realize the sanctity and sublimity of self-soul and make spirit and flesh ascend to heaven when pursuing Brahma's character realm, then Bing Xin is to integrate with God in soul through the fantasy experience of human nature and save human suffering with the help of God. The difference between them is that Tagore regards the unity of Brahma and Me as the highest realm of religious spirit and the ultimate sanctification of human nature; Bing Xin, on the other hand, regards the harmony between man and "God" as a religious force beyond society and a sacred ideal of human self-help.