10/19/2024

为《任游天涯诗远方》诗选集作序

 


吴称谋

 

        我在编辑任彦芳先生的诗选集,《任游天涯诗远方》(一、二、三)书稿的过程中,细致品读了其中的诗歌内容,所以整个出版过程比较缓慢。正是经历这样一种独特的感受和体验,使得我对任彦芳先生的诗歌有了新的认识,故欣然为此诗选集写序。

        尽管我比任老年轻很多,平常却喜欢写一些古体风格的诗词歌赋,而年近九旬的任老主要创作的是现代诗。任老一生,撰有小说传记,纪实文学,电影剧本,舞台戏剧,诗歌散文,回忆录,生平日记和旅游速记等几千万字的作品。有诗赞曰:

笔耕不辍硕果丰,日记存世立大功;

老骥伏枥书信史,犹如当年太史公。

        任彦芳先生有着传奇的一生。任老晚年移居北美,有纵横天涯的逍遥,有踏遍海角的豪迈,有记载异域的诗意,有速写创作的才情,更有表达故国的忧思。任老在游历世界几十个国家和地区的同时,以诗歌的形式速写旅游见闻,记录异国风情,表达思想情感,进行文化比较与反思,其创作方式独特,内容丰富多彩。  

        可以认为,明代的徐霞客和西方的马可波罗都没有任彦芳先生这样的创作速度和见闻广度。自晚清打开国门始,游历世界的国人已经数不胜数,但能留有旅游日记于世的人却凤毛麟角。比如,戊戌变法的风云人物,康有为也曾经游历过世界各国,但他没有留下任何关于异域见闻的有价值的文字。

        现代的人们,绝大多数都是穷游世界。这里的“穷游”不是金钱上的衡量,而是人文思想上的考量。如今,很多人出外旅游,除了拍照和录影之外,多数是走身不走心,走眼不走脑,更别提同时进行文学创作了。 

        任彦芳先生则是,游到哪,记到哪,随走随写,即兴发挥,文思泉涌,诗情昂扬。诗歌情理并茂,甚至偶有文化的比较和哲理的反思。阅读其诗文,有如陪同任老一道游历观赏,身临其境,感同身受,眼界大开,心神愉悦。从这一点上来说,任彦芳先生真可谓是一位非常独特的作家。尤其在行色匆匆的旅游过程中,况且早已是耄耋之年,他的写作速度无人企及,他的内容广度无人可比,他的作品丰度无人可追。

        时光易逝,文字亘古;历史沧桑,诗歌永存。任彦芳先生创作的作品价值,必定会随着世人的阅读而愈发喜爱,随着岁月的流逝而更加厚重。 

        鉴于任老的作品,文字朴实,诗句简短,文风简约。我为《任游天涯诗远方》写的序,就更不宜长篇大论。最后,抄录任老的一首诗,作为序言结尾:

 

◇  我得道成仙

 

我飞上万里蓝天,

已飞到了云层上边。

看白云蓝天,

从上往下看,

地下的人想不到,

天上有老头在写诗篇。

我乘驾铁鸟游世界,

得道成了云中仙。

  

   拙文陋笔,是为序。

 

吴称谋

10/18/2024

美东禅易轩


10/15/2024

天问印书馆约稿启事

 



        百年以来,中国新文化运动仍然没有完成其历史使命;时至当下,中华民族又到了复兴或沉沦临界选向的危机时刻!

        回顾四十年,海内外许多学者,一直在持续思考,观察,分和探索。有的呐喊,有的沉思,有的著书立说,有的身先士卒,各自利用自身的优势,坚持做不同的努力。目的就一个,希望中国早日实现社会转型,内陆同胞实现言论、信仰及免于恐惧和匮乏的自由! 

        上溯八十载,从延安整风和文艺座谈会开始,文字狱又开始泛滥,后从陕北蔓延至全国,不仅愈演愈烈,而且愈变愈邪。如今,在陆媒的网络平台,对于所谓的敏感话题,要用各种奇葩的替代方式,才能进行有限的简单交流。从过去的“道路以目”,到如今的“网路靠悟”。公权力滥用造成了一个无尽苦语的时代。 

        实践证明,只改革经济,不维新政治,只追求器物,不注重文化,那种畸形发展或弯道超车模式,注定是走不下去,甚至最终翻车的。这种预见,早在改革开放初就有人提出过;这种真话,也不知有多少人重复宣讲过。如今,后清的改革开放,和曾经前清的洋务运动,堕入了同样的发展陷阱。历史的重演,既让人错愕,也让人叹息,更使人痛心……

        目前,民族脊梁那些零星的闪光思想和优秀成果,需要集中起来成为一束束明亮的星光,以期划破东亚漆黑的夜空,让仍处在铁屋子里的同胞不至于绝望。因此,发自由的言论,写优美的文章,出优质的图书,存闪光的思想,保留中华文脉之根,是海外华人的历史使命和时代责任。

        然而,如今是小视频充彻网络,甚至泛滥成灾的年代,而且这种趋势似乎不可阻挡。当全民族普遍形成懒于阅读的习惯,长此以往,以后会有很多人不会书写,也逐渐不会阅读了。从长远发展来看,汉语的应用和发展却处在了一种令人担忧的境地。

        天问学会此前就有意涉及图书出版的项目,如今时机已经成熟。作为一家出版机构,天问有发行渠道,有排版技术,有编辑能力,能轻松为朋友们实现著书立说的愿望。天问出版的图书将尽可能地获得北美知名大学的图书馆收藏。将来时机成熟之时,这些文化思想的种子就可以在中国大陆自由的播撒。

        文字的亘古魅力,自然不必多言。古语云,文以载道,书以著述。天问致力于出版设计内容精致的高端图书,将定期为作者提供销售明细清单。

        寻求与志同道合的朋友一起,诚信合作、共同发展。

10/06/2024

壮哉郭飞雄--- 文集出版感言


硬汉英豪 郭飞雄



 《壮哉郭飞雄》


专制牢狱囚肉躯,自由思想逛太虚;

自古英雄多壮志,从来脊梁傲骨居。

共产神话哄共产,人民政府骗人民;

埋葬旧制需硬汉,肇造新政待翰书。

10/03/2024

李进进案女犯庭审量刑





 《张晓宁获刑之反思》


费尽心思寻庇护,意邪行恶杀无辜;

自由国度本该笑,囚禁狱中却当哭。

生命无价应善待,青春有期莫糊涂;

泯灭良知实可恨,冷月残星伴影孤。

10/01/2024

七律 二首 《红朝甲辰祭》

红朝2024甲辰祭
 


     《七律· 红朝甲辰祭》

 

                    (一)            

 

       幽灵西来东土悲,苏俄八旗蹂躏欺;
       镰刀斧头临颅颈,五星血布为祭旗。
       认贼作父化列鬼,数典忘祖成马裔;
       殖民思想将脑洗,愤我中华国运危。

 

        (二)

      武汉首义兴民国,满清颁诏颂舜尧;
      本来帝制已墓寝,岂料专权又起潮。
        溥仪并非末帝在,润之梦作新君骄;  
      七十五载红朝史,毛病未除恶习剽。



7/27/2024

Preface of God Speaks Chinese— A Root-seeking Collection of Homesickness

 Chenmou Wu

Chenmou Wu


Space and time shift, stars twirl and change positions; the universe changes, things remain the same, but people are differed. Reflecting on half a century of upheaval, I ask myself: what is the true meaning of life? Looking back on the years gone by, I ponder: what is the true value of life?

Since coming to the U.S. as a visiting scholar, I have been here for more than a decade. Having endured the pain of separating from and losing loved ones in my hometown, I often feel more blame than familial love. Perhaps my reflections on the differences between "fallen leaves return to roots” or “fallen seeds taking root” have gradually eased my homesickness, bringing my heart to peace.

My thoughts on life have evolved over my long journey. I recall my childhood enthusiasm for ancestor worship and visits to rural temples. In my youth, I engaged with Confucianism, Buddhism, and Taoism, frequently touring famous Buddhist and Taoist sites, visiting venerable monks and priests. After moving to North America, through seven years of contemplation, observation, comparison, and understanding, I ultimately received baptism and became a Christian. In my understanding, Christianity's focus on worldly existence, ultimate care, the core of life, family responsibilities, social participation, universal love, and forgiveness resonated deeply with my heart.

The suburbs of North America are vastly different from East Asian villages. Immigrants from all over the world coexist, but due to language barriers and profound cultural differences, daily interactions are minimal, leaving more time for solitary reflection. After over ten years of reclusion, I gradually gained insights into faith and cultural roots, often feeling the urge and desire to write.

Due to desire to share with friends and family in Mainland China, I wrote pieces on returning to faith, cultural reflections, family histories, and poetries, then published them on domestic websites. After a few years, I had several dozen pieces. After that, I selected articles with similar themes and compiled them into a book titled “God Speaks Chinese: A Root-seeking Collection of Homesickness,” which has now been published.

As the saying goes, "All men are created equal," but in reality, people live unequal lives. Equality at birth refers to equal social status and legal equality. However, families, genes, backgrounds, abilities, intelligence, temperaments, fortune and human relationships are vastly different. Hence, people's lives are unequal. In other words, different causes yield different results.

Because of this, some people have faith, while others do not; some hold true beliefs, while others fall into superstition. Those with faith enjoy a spiritual world, while those without faith are mired in the material world. The distinction lies in whether one worships idols or deludes oneself, seeks the ultimate source or liberation, relies on emotions or finds spiritual solace, unifies knowledge and action through diligence, or lives inconsistently. Over time, these differences naturally create vast disparities.

In traditional Chinese culture, God has many names and is commonly referred to as “Old Heaven.” To many Chinese people, God is a distant and unfamiliar concept. In reality, God is a close and real existence, an eternal and ultimate faith. Just as people breathe every moment without noticing the oxygen they need, people without faith are like walking corpses.

Humans are a combination of body and spirit, possessing both physical and spiritual power. Those with faith consciously uplift their spirituality, while atheists unconsciously deplete it. A devout believer tends to form a solid and powerful spiritual entity through their genetic chain. Although the physical body perishes after death, the spiritual entity can endure for a long time, leading to eternal life or an immortal soul. However, the souls of most ordinary people will perish; when they die, their souls return to dust just like their bodies, ultimately turning into nothingness.

Many believe in karma, but karma is merely a law. While the concept of karma is valuable, without love and forgiveness, it traps individuals in a closed cycle of cause and effect, leading to no release. Without reverence to God and adherence to laws, the concept of karma can easily become a reason for retaliation or an excuse for wrongdoing. Hence, killing in the name of karma is as cruel and pitiable as killing in the name of morality.

Returning to the theme of the anthology: Why does God speak Chinese? God is neither Western nor Eastern but belongs to all humanity. According to archaeological research, ancient Chinese people knew and worshipped God. Moreover, the ancient Chinese mind seems more mature than that of Westerners. As early as the Shang dynasties, people had already used the natural laws revealed by the Eight Trigrams to guide daily production and life.

Three thousand two hundred years ago, at the end of the Shang Dynasty and the beginning of the Zhou Dynasty, while Westerners were still immersed in a world of spirits and gods, Easterners had entered a rational and realistic world, creating a precocious civilization. The Easterners not only had spiritual belief in God but also uncovered the objective laws of nature.

The rise of I Ching(易经) culture enabled Easterners to possess the most advanced spiritual and material civilization in the world simultaneously. The invention and use of the Eight Trigrams was one of humanity’s greatest scientific achievements in ancient times. The feudal system of the Western Zhou Dynasty and the county system of the Qin and Han Dynasties were the most advanced social systems in the world at that time.

However, after the thirteenth century, with the establishment of extreme despotism in the Yuan, Ming, and Qing dynasties, Eastern culture began losing its previous elegance and natural vitality. In the fifteenth century, the Age of Discovery began. Western Europeans discovered the New World and subsequently started the Industrial Revolution, eventually carrying out successful religious reforms. The Westerners, with new religious ideas, crossed the Atlantic to settle in Northeast America. After a hundred and fifty years of development, a new form of civilized society emerged.

In the great eighteenth century, after thousands of years of waiting, Western civilization finally surpassed Eastern civilization with favorable timing, geographical advantage, and human harmony. Once, the feudal and county systems of Easterners led the world; now, the republican and democratic systems of Westerners lead the globe. This shift is the result of the struggle and alternation between maritime and terrestrial civilizations, as dictated by the historical trends of human society.

The transformation of modern Chinese society started with the introduction of Western learning to the East. When Western gunboats broke the silence of Eastern society, those friendly Europeans and devout missionaries brought the outstanding achievements of Western culture with them. Before 1949, Christian civilization injected new vitality into Chinese culture, providing momentum for social reform.

The Taiping Rebellion and the Boxer Rebellion both exhibited ignorant and blind xenophobia, causing setbacks in China’s social transformation. In the 1950s, many universities established by foreigners were dismantled or abolished, which was a regrettable loss that closed the door to the dissemination of Western culture. If those universities that spread Western civilization had not been dismantled, there would not have been such a long-term wave of studying abroad after the reform and opening up in the 1980s. Integrating excellent foreign cultural elements into the ancient cultural system would have sparked unparalleled vitality.

A seed grows into grass, or a towering tree based on its genetic makeup. Similarly, the future of China depends on its current cultural genes. As the saying goes, "It takes ten years to grow trees, but a hundred years to cultivate people." The rejuvenation of Chinese civilization and the rebirth of Chinese culture require the sustained efforts of many generations. Only by seeking cultural roots and returning to faith can we cultivate new and outstanding cultural genes. This requires a reform of Chinese culture and an elevation of traditional beliefs.

Belief in God is vastly different from the worship of immortals, saints, and ancestors. The worship of immortals, saints, and ancestors is not ultimate faith. For example, many people worship Laozi, Confucius, and the Buddha, but what were Laozi, Confucius, and the Buddha seeking before? Later generations do not worship God that Laozi, Confucius, and the Buddha sought but only idolize them. Isn’t that a big mistake and a huge tragedy?

People seek roots by worshiping their ancestors, but where did their ancestors come from? For instance, the Confucius family in Qufu, Shandong Province, has had over eighty generations since Confucius. To truly honor all ancestors, one must consider at least those eighty generations. However, it is impossible for any family to achieve this comprehensively. Even if Confucius’ descendants commemorate Confucius without honoring Confucius’ ancestors, it would be still incomplete and imperfect.

Additionally, according to genetics, a child’s genes come equally from both parents. For example, from the first-generation Confucius to the eightieth generation descendants, how much of Confucius’ genetic material remains is uncertain. Therefore, the concept of ancestral lineages is a false cultural belief, and blood relations are essentially non-existent biological concepts.

Tracing ancestry back to the earliest ancestors of surnames leads to the Yan-Huang Emperors(炎黄二帝), whose origins trace should back to The Fuxi (伏羲) and Nvwa(女娲), and ultimately to God. If people worshipped God directly, wouldn't they honor all ancestors and achieve the greatest filial piety? Hence, those who do not know God have shallow blessings, and those who do not worship God are unfilially descendants.

In today’s China, various families set up ancestral halls and display their prosperity; different surnames worship their ancestors but struggle for unity and equality. Within the same clan, blood relations can create distinctions, leading to divisions. Ancestors have varying distances, leading to incomplete veneration. Limited to recent generations and incapable of reaching far back, the moral integrity of the people declines.

The Spirit of God is eternal and reliable; prayers will be blessed. Posterity should go beyond the small filial piety of family culture and achieve the great filial piety of Heavenly culture. Like the virtuous sage Taibo, who thrice renounced the throne due to reverence for the Heavenly principal and faith in God, transcending personal interests for the common good.

Thus, people today, regardless of surname or lineage, should not merely commemorate their ancestors but also revere and know God. Only then can we overcome cognitive limitations, attain a higher level of faith, ultimately achieve equality of personality and freedom of humanity, cultivate outstanding cultural genes, and realize true national rejuvenation.

Of course, this small book, "God Speaks Chinese: A Root-seeking Collection of Homesickness," cannot shoulder such a sacred mission or achieve such a significant effect. If it can inspire readers even a little, it is more than enough.

If so, it would be a tremendous virtue!


Chenmou Wu

07/20//2024

天问印书馆:上帝讲中文--- 游子寻根集序言


吴称谋

        时空变换,斗转星移;世事变迁,物是人非。反观半百沧桑,生命的意义究竟为何?回顾过往岁月,人生的价值到底在哪? 自从来美访学至今,我已是天命之年有加。在经历亲人的生离死别 之痛后,时常觉得惭愧有余而亲情不足。或许有对“落叶归根”与“落地生 根”的辨析思考,近年来使得我的乡愁渐消,而内心逐渐归于宁静。 

        我对生命的思考是伴随人生之旅而逐渐变化的。记得小时候,我热衷于祭祖扫墓,流连忘返于乡间小庙。青年时期,开始接触儒释道,经常游历佛道名山,拜访高僧仙道。来到北美之后,经过七年的琢磨思量,观摩比较,见证领悟,最终受洗成为了一名基督徒。其中主要的动因缘于基督教是入世的宗教,致力于终极的关怀,直达生命的本源,重视家庭的责任和社会的参与,强调博爱和赦免,尤其具有推动社会变革的内在动力。 可以认为,一旦基督教能够在中华大地自由传播之时,也是中国社会真正全面变革开启之日。

        《大学》曰:知止而后定,定而后能静,静而后能安,安而后能虑,虑而后能得。北美的郊区与东亚的乡村大有不同,全世界的移民混居在一起,由于语言交流的不畅,以及文化底蕴的千差万别,彼此的日 常交往非常少。这样一来,就有了更多独处思考的时间。经过十几年的隐居生活,我对信仰的参悟和文化的寻根逐渐有了一些心得体会。故而,时常有写作的冲动和欲望。

        为了分享给亲朋故友,我就写些关于信仰、家族史以及诗词歌赋等作品,发表在国内的网站上。几年下来,也有了几十篇。遴选一些内容相近的文章编辑成册,这就是《上帝讲汉语---游子寻根集》出版问世的缘由。 

        所谓,人生而平等;其实,人活而不平等。生而平等是指社会地位平等,在法律面前平等。然,家庭有差别,基因有区别,根基有深浅, 能力有高低,智商有悬殊,秉性有分别,福报有厚薄,人缘有迥异,故而,人活得并不平等。换句话说,因不同,则果不一样。

        正因为此,人有信仰,或人没信仰;有人正信,或有人迷信。有信 仰的人,享有精神世界,没信仰的人,沉溺物质世界。区别在于,是崇拜偶像,还是迷信自己?是找寻本源,或是寻求解脱,是情感依赖,还是精神寄托?是知行合一,勤而行之?还是言行不一,若存若亡?如此 一来,日积月累,必然存天壤之别。 

        在中国传统文化中,上帝有很多称谓,如:天,上天,天公,天 帝,天神,老天爷,天老爷,长生天,昊天上帝等。正因为此,对于很多国人来说,上帝是一个遥远而陌生的概念。其实,上帝是一个切身而真实的存在,一个亘古而终极的信仰。就如,人每时每刻都在呼吸,有谁会注意氧气的存在呢?殊不知,人无氧气而无法存活,人无信仰而行尸走肉。 

        人是灵与肉的结合体,不仅有体力,还有灵力。有信仰者,是有意识地用心去提升灵性;无神论者,无意识地以身去消耗灵性。卓越的修炼者,容易修成基因链稳固而能量强大的灵体,尽管百年过世肉体消亡后,而灵体能长时间存留下来,即所谓的永生或灵魂不灭。然而,绝大多数的芸芸众生,灵魂是会灭的,死后灵与肉一样,尘归尘土归土,最终彻底化为乌有。 

        不少人相信因果,但因果只是一种规律而已。因果理念固然重要, 但如果只强调因果,而没有爱,没有宽恕,不懂赦免,则往往会陷入因果的封闭循环而无法解脱。不敬畏上帝,不遵守律法,因果报应的观念容易成为人们对外报复的理由和作恶的借口。这样一来,以因果杀人,和以道德杀人,是一样的残忍可悲。 

        回归文集主题,为何上帝讲汉语?上帝既不是西方的,也不是东方的,而是属于全人类的。根据考古研究,中国古人对上帝的认识或许比西方人更早。不仅如此,中国古人的心智似乎比西方人更成熟。早在殷商时期,人们就通过八卦揭示出的自然规律来指导日常的生产和生活。 商末周初的三千二百年前,当西方人还完全沉浸在感性的鬼神世界时,东方人已经进入到理性的现实世界。东方人创造出了比西方社会更早熟的文明。东方人不仅拥有灵性的上帝信仰,还揭秘了客观的自然规律。易道文化的兴起,使得东方人同时拥有世界上最先进的精神文明和物质文明。八卦的发明与运用,是远古时期人类最伟大的科学创造。西周的封建制和秦汉的郡县制,都是同时期世界上最先进的社会制度。 

        然而,历史进入十三世纪以后,随着元明清三朝极端专制的建立,东方文化开始失去原本的优雅和天然的活力。十五世纪大航海时代开始,西欧人发现了新大陆,随后又掀起了工业革命的浪潮,进而成功地进行了宗教改革。西欧人携带着新宗教的新理念,跨域大西洋来到美洲新大陆安居乐业。新移民社会经过一百五十年的孕育发展后,终于孕育成了一种全新文明形态的社会制度。 在伟大的十八世纪,西方人经历几千年的漫长等待,天时地利人和都具备后,西方文明终于超越了东方文明。曾经,东方人的封建制和郡县制领先于世界,如今,西方人的共和制与民主制引领于全球。这是海洋文明与陆地文明博弈交替的结果,也是人类社会发展的历史潮流所决定的。 

        近代中国社会的转型是伴随着西学东渐而开启的。当西方的坚船利炮打破了东方社会那铁屋子般的沉寂后,西方的魔鬼和天使前后都来到了中华大地。然而,历史的经验教训告诉人们,恶人总是比善人捷足先登,坏人总是比好人先行半步。当西方的海盗兼商贩先行抵达后,那些友善的欧洲人和虔诚的传教士们携带着西方文化的优秀成果也随之而来。 

        太平军之乱、义和团之祸,红卫兵之灾,都存在愚昧而盲目的排外倾向,使得中国的社会转型几度受阻。上世纪五十年代,曾经由洋人所建立的几十所大学,遭到被拆分或取缔的命运。非常遗憾,那是把传播西方文化的大门给彻底关闭了。如果那些撒播西方文明种子的大学没有被拆除,何至于改革开放后出现长时间的大批留学潮呢?殊不知,外来的优秀文明因子融会于古老的文明体系中,那是何等的幸运,那将迸发出不比的勃然生机。 

        一颗种子,将长成一棵小草还是参天大树,那是由种子携带的基因所决定的。同理,未来的二百年能否成为中国世纪,那是由当下的民族文化基因所决定的。俗话说,十年树木,百年树人。中华文明的复兴,中国文化的新生,需要很多代人的持续努力。只有进行文化的寻根和实现信仰的回归,我们才能培育出新的优秀文化基因。然而,这需要进行一场民俗文化的改革和传统信仰的升华。 

        上帝信仰与仙佛、圣人、祖先崇拜有云泥之别。仙佛、圣人、祖先 崇拜都不是终极信仰。如果把信仰分为金字塔等级,上帝尊居塔尖,儒释道在二级,民间神灵位三级,祖先祭祀在四级,迷信鬼怪最低级,无神论者则往往迷信自己。比如,有很多人崇拜老子、孔子、佛陀,可是当年的老子、孔子、佛陀渴慕追寻的是什么呢?后人不敬拜他们曾经所追 寻的道和上帝,而仅仅只是把他们当偶像崇拜,岂不差矣,岂不悲乎?

        人们寻根问祖而祭祀祖先,可是祖先又来自哪里?比如山东曲阜孔氏家族,自孔子遗传至今已经八十多代了,对于孔家子孙来说,直线往上数至少有八十个祖先。如果祭祀,要将这八十个祖先一一照顾到,才能算是尽了孝。事实上,无论哪家姓氏,都根本做不到。就算孔家后裔纪念孔子,如果不纪念孔子的祖先,那还是不周全、不完美的。 

        另外,根据现代遗传学理论,孩子的基因分别来自父母双方,而且几乎各占一半。比如山东孔家,从第一代孔子到第八十代后裔,有多少孔子的基因遗传保留下来了,无人能说的清楚。因此,认祖归宗完全是一个虚假的文化观念,血缘关系也是彻底虚无的生物学概念。 百家姓氏寻根问祖追溯到姓氏创立的祖先,可是祖先的祖先又可以追溯到炎黄二帝,黄帝的血脉之源来自伏羲女娲,伏羲女娲的生命之根来自上帝。如果后世人们直接敬拜上帝,不就所有的祖先都敬拜到了吗?不就实现最大孝了吗?因此,可以认为,凡是不认识上帝的人,福根都是浅薄的;凡是不敬拜上帝的人,都是不孝子孙。 

        当今时代,泱泱中华,信仰杂乱,道德堕落。菩萨、神仙、鬼怪、邪灵等,各立宗派,各占山头,各讲法门,彼此内耗,一盘散沙。百家姓氏,各设宗祠,各显盛衰;不同姓氏,各祭先祖,难聚众心,难求平等。然,同一宗族,血缘有亲疏,易起分别之心,进而区分你我;祖宗有远近,只顾祭祀近亲,终究难以周全。慎终却无法追远,民德竟无以归厚。

        尽管,本文集有多篇家族传记,但并不是歌颂过去的祖先崇拜,也不是弘扬狭隘的家族主义。本人在写作时,试图在传承的基础上,有新的突破;在孝道的层面上,有新的升华。读者阅读的是传记,可能收获 的却是文化的反思和历史的探索。另外,文集还收录了三篇研究《红楼梦》的文章。为了破解一桩尘 封三百年的历史文化公案,以维护原创者的著作权和知识产权,本人以诚谨之心进行了逻辑论证和推理分析。期待国人以求真务实的治学精神 和尊重历史考证的态度,还《红楼梦》原作者吴梅村一个迟来的公道。 

        上帝之灵,亘古永恒,信实稳靠,祈祷必获恩惠。后世人们,应该 超越家道文化中的小孝,实现天道文化中的大孝。诚如,德圣泰伯之所 以三让天下,皆缘于泰伯敬畏悠悠天道,信仰昊天上帝,超越一己之私,实现天下为公。 故而,当今世人,不论百家姓氏,不管谁家子孙,不应只纪念先 祖,而更要敬畏天公,认识上帝。唯有此,才能突破认知局限,从而达到信仰升华,最终实现人格平等和人性自由。唯有此,才能培育出优秀的文化基因,进而实现民族的真正复兴。期待,未来的二十二世纪,成为中国的世纪。 

        当然,《上帝讲汉语》这本小册子承担不起如此神圣的使命,也起不到如此重大的作用。如果能对读者起到一点抛砖引玉的效果,则足矣。 

        诚如是,则善莫大焉! 

        是为序。




         对于中国人而言,上帝是既遥远又陌生的信仰,也是既古老又弥新的概念。中华上下五千年,大致可分为四期中国文明

第一期文明(远古—公元前三十世纪)是从伏羲创卦到仓颉造字开始。表意文字的发明形成并确立了的中国文明的基本特征。中国古人信仰上帝,时间跨度约为1900年。 

第二期文明(约公元前十一世纪~约公元二世纪)发起于1200前的周文王演绎八卦并著易经。以易道文化为标志的中国文明领先于世界。百家姓氏从信仰上天到跪拜祖宗,时间跨度约为1300年。

 第三期文明(约公元三世纪~公元十九世纪)是儒道确立为宗教以及佛教传入为标志。中国文化形成儒释道三足鼎立格局。中国古人从祭拜祖宗到崇拜偶像并存,时间跨度约为1600年。 

第四期文明(约1840年— )西学东渐与东学革新,是基督教文明传入与远古上帝信仰回归的过程。