Read 800 words of "Red Cliff Fu"

Among the ancient literati in China, there are many figures I admire, but only two can be called immortals in my mind. One is Li Bai, a poet, and the other is Su Shi, a typical representative of ancient gifted scholars. And his "Red Cliff Fu", my favorite prose, is a classic of ancient Chinese. Chibi, originally not the seat of the ancient battlefield. On the moonlit night in Qiu Jiang, the natural majestic mountains and roaring rivers are extraordinarily quiet. This natural landscape, which combines static and dynamic, constitutes the unique charm of Chibi autumn night. Su Shi was speechless in the face of the guest's flute, and could not help but feel dejected and helpless. He just said, "What is it?" I want to take this opportunity to cover up my external silence and internal noise. However, the guest's answer deepened this silence: Cao Cao, a hero all his life, fought in Chibi in those days, the weather, the lineup and the incomparable brilliance. Is he safe now? Perhaps, any great achievement is insignificant in front of time. Any life is absolutely helpless before time. Anyone, great or small, will eventually go to nothingness under the chase of time. Instead of struggling in the world, giving up humanity and life for illusory things, killing, destroying and even dying in the wilderness, it is better to bridge Zhu Jiang. Friends of fish and shrimp, friends of elk, sailing, pampering, sending ephemera, the vast sea, if possible, flying fairy tour, holding the bright moon, ending. This is of course just imagination. In fact, it is impossible. This impossibility leads to people's confusion about what is the intrinsic value of life. Therefore, in the self-direction of life, any complacency is frustration, any frustration, of course, there may be complacency, but more often in life, it is helpless. When we are helpless, what can we do except turn our emotions or emotions to ourselves? In those days, after Xu Wenchang was politically frustrated, his emotional reversal was misunderstood and he had to do it for himself. After he failed to do it for himself, he had to turn this suicidal psychology to his tenacious memory of art. It is precisely because of this memory that we have a beautiful and elegant immortal flower in today's painting and calligraphy garden. Su Shi is here to express his basic attitude towards life through the mouth of the guests. If your career is not going well, you might as well ask for something in return. Seclusion is the lofty delusion of failed scholars. When Tao Yuanming went astray in politics, he quickly revised his psychological perspective, hurried home, and lived a truly depressed and happy life: the open duel between material and spirit made Lao Tao improve himself on the basis of consciousness and gnashed his teeth to the point of no return. Here, Su Shi has to show his basic feelings again: Does he really have an end on this road of escape? Su Shi has no bottom in his heart Su Shi, who has no heart, has to face it again. This is a contradiction, the contradiction between myself and him and me. How can we solve this contradiction? This is back to religion. Religion played an important role in Su Shi's life. Religion always comes out from behind the scenes when Su Shi is helpless and acts as the spiritual godfather. Su Shi's answers to guests are almost all copies of religious ethics, including Buddhism and Taoism. In this self-deprecating debate, Su Shi showed his understanding of the duality of life, and also expressed Su Shi's respect and face up to the id of life: water, like the dead, never existed; The moon is empty, and death will not rise but fall. From the perspective of changers, heaven and earth cannot be instantaneous; From a constant point of view, everything will be infinite to me. Here, no matter the hero or the mountain village Ye Fu, there is no need to envy anything, as long as you follow your own life path. Besides, between heaven and earth, everything has its own master, just like the breeze on the river and the bright moon in the mountains. I have everything, so why bother? In the face of such beautiful scenery, is it reasonable to worry and be sensible instead of enjoying the happiness of life? This answer clearly expresses Su Shi's view of self-ecology: no matter where life goes, no matter how rich or poor, it is not worth being happy or sad. Life is limited, mainly the process, not the end. As ourselves, what we can do is to take care of our souls. As Epicurus said, a happy life is happiness and health, and the soul is not troubled. Therefore, no matter how you live your life, you should drink when you have wine, sleep when you are sleepy, come when you should, and leave when you should, without being happy for things or sad for yourself. Someone once asked a monk, what is the highest realm of practice? The old Zen master said that he was hungry and sleepy when he came to dinner. Throughout Su Shi's life, broadmindedness is the subject, suffering is the object, joy is the medium, and self-pursuit in the dark is the insulator. Su Shi's reply here is actually about happiness and sorrow, but when we read it today, it is difficult to understand the wide range of people involved. Su Shi's heart is naturally suffering: today, tomorrow? If there is no tomorrow, that is an exception. This is of course the subtext. Throughout Su Shi's Fu, we can clearly feel the weakening of narrative tendency and the dominance of emotional transformation in the text. Emotional suggestion is always controlled in the weakened narrative. However, weakening does not mean no, and the clear direction of narrative context can also be understood as a branch of emotion: day-moonlit night-day (morning); Narrative process: swimming in Chibi-drifting from the stream-dialogue between host and guest-host and guest holding lights-host and guest sleeping soundly; Emotional transformation: joy (unity of things and me)-sadness (difference of things and me)-joy (unity of things and me). With such a change, we more or less understand that the basic purpose of Su Shi's behavior is nothing more than this: any external narrative is for internal feelings. Any life, great or small, healthy or disabled, is a gift from the goddess of time. In this regard, we do not need to isolate ourselves, nor do we need to betray ourselves, not to mention those who betray each other. We can only cherish, for example, time cherishes darkness and life cherishes death. Among them, we should express our respect for individuals and groups, no matter when and where.