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The Image of Supernatural Beings in Kongtong Wushu

Authors:
The Image of Supernatural Beings in Kongtong
Wushu
Jieqiong Wang(B), Ning Cao, and Pan Shi
School of Foreign Languages, Longdong University, Qingyang, Gansu, China
seraph4393@163.com
Abstract. Exploring the mythology before civilization is an important way to
study the origins of Chinese traditional culture. Kongtong Wushu, with a profound
cultural background and achievement, originated from the Jing Wei River Basin
and Kongtong Mountain, which are one of the birthplaces of western Chinese
mythology. Focusing on the image of supernatural beings in the ancient mytholo-
gies and great influence of Kongtong Wushu is key to spreading the Kongtong
Wushu culture, enhancing cultural confidence, and creating cultural symbols of
North-western China.
Keywords: Kongtong Wushu ·The Image of Supernatural beings ·Cultural
origin ·Cultural dissemination
1 Introduction
Originating from Kongtong Mountain, Kongtong Wushu is an expression of the cultural
connotation of Confucianism, Taoism and Buddhism. It combines the Taoism of empti-
ness and harmony with the meditation and sincerity of Buddhism. It also includes the
connotation of the Confucian way of governing the world. The Jing Wei River Basin is
the birthplace of Kongtong Wushu and ancient Chinese western mythology. Myths and
folklore, as the earliest literature, serve as references for historical and cultural studies.
Literary anthropology believes that mythology provides resources to study the origins
of cultural traditions [1]. Thus, to explore the deeper connotation of Kongtong Wushu, it
is necessary to involve its unique geographical location and images of immortals and its
related myths as direct historical data and images for the formation of Kongtong Wushu
in the Jing Wei River Basin.
2 The Mythology of Kongtong Wushu
Kongtong Wushu, one of the 129 types of Chinese Wushu, has a long history and
diverse content. It is one of the five major Wushu schools in China, along with Shaolin,
Kunlun, Wudang, and Emei. The main content of Kongtong Wushu is to form a variety
of sports forms such as boxing, weaponry, established series, health maintenance, and
partner exercise. It has long-standing historical and cultural implications and focuses on
internal and external traditional practices [2].
© The Author(s) 2023
Y. Yau and F. Hage Chehade (Eds.): DESD 2022, ASSEHR 691, pp. 25–29, 2023.
https://doi.org/10.2991/978-2-494069-37-4_5
26 J. Wang et al.
The origins of Kongtong Wushu can be found in various myths and legends dating
back to ancient times and historical records. Nüwa
, who refines the stones to
replenish the sky, Fuxi
,who creates the Bagua
(Eight Trigram) to teach people
to fish and hunt, Yellow Emperor
,who visited Kongtong to seek Taoism, and Houji
,the first ancestor of the Zhou Dynasty, all have a connection with Kongtong and
have become important influential figures in the ancient origin of Kongtong Wushu.
2.1 Nüwa and Kongtong Wushu
Longcheng, Nüwa’s hometown, is now situated at the crossroads of Zhangjiachuan,
Qingshui, and Qin’an in the Tianshui area. Longcheng is located on the ancient Silk
Road, which has served as a battleground for military strategists throughout history. It
has always been an important road and post station where merchants congregate for easy
transportation. Furthermore, the Tianshui Dadiwan archaeological site and the wealth
of cultural relics discovered by Gansu archaeology fully support the existence of the
legendary characters in Longcheng.
After the ancient myths and legends opened the world, the earliest human beings
formed the myths and legends was that Nüwa created human beings and refined stones
to replenish the sky. Nüwa symbolizes as Earth Mother. Legend has it that Nüwa created
human beings out of clay according to her image and then developed human society. As
the great disaster had struck human beings, she managed to melt five-coloured stone to
repair the Pillar of Heaven and dispelled the evil beasts and raptors to save lives of human
beings. Her immortal accomplishments are the ample embodiment of spiritual style of
innovation and dedication. Furthermore, the immortal soul manifests that feminine status
was recognized and respected and women took great responsibilities for the reproduction
of humans in the matriarchal clan society. The myth and the soul of Nüwa enriches the
Kongtong Wushu and instructs the Kongtong Women Wushu as well [3].
2.2 Fuxi and Kongtong Wushu
Fuxi is the ancestor of the humanities, admired by the Chinese people, and ranks first
among the three Sage Kings
in ancient history. He created the Bagua and the
marriage system, made laws, obtained fire, leveled water and soil, made musical instru-
ments, studied the regularity of things in order to properly deal with them, and made
observations, all of which laid the groundwork for the development of Chinese Wushu.
Various historical and archaeological materials clearly show that the current Longdong
Chengji is Fuxi’s hometown. The important archaeological relics of the Qin’an Dadiwan
site demonstrate Fuxi’s close relationship with the Longdong. This represents Long-
dong, which has a highly productive ethnic group and is the source of human social
development and cultural progress [4].
Hunting was one of the primary means of obtaining food in primitive society. When
our forefathers were hunting animals and birds, they discovered that their jumping, chas-
ing, and fighting actions were far superior to human activities, so Fuxi taught people
to consciously summarize and imitate these actions. On the one hand, it improves peo-
ple’s ability to engage in physical activity. People, on the other hand, summarize and
derive various hunting technologies based on the actions of birds and animals, which
The Image of Supernatural Beings in Kongtong Wushu 27
significantly improves hunting ability. On this basis, Fuxi constantly guided people to
imitate and practice, gradually forming a fixed hunting action in the specific process of
production and labor, so that the action could be improved further. These movements
are primarily used in hunting activities, but they are gradually appearing in activities to
celebrate hunting and sacrificial success, and they are expressed in the form of dance,
which is the original form of Kongtong Wushu. Fuxi received important inspiration
from the Guan Niao Shou Zhi Wen
(articles of observing the signs made
by birds and beasts) and used it to create the Bagua, make writing records, net fishing,
and develop animal husbandry. All of this reflects the dialectical opposition and unity of
thought in Chinese traditional philosophy and enriches the guiding ideology of Kongtong
Wushu. At the same time, the word Bagua is associated with witchcraft and sacrifice. It
encourages the perfection of sacrifice activities, and the sacrifice dance encourages the
development of Kongtong Wushu and has a significant impact on it.
2.3 Yellow Emperor and Kongtong Wushu
According to literature, archaeology, and mythology, it is pointed out that the ancient site
of Nanzuo in Pengyuan in Longdong should be the hometown of the Yellow Emperor.
The Xuanyuan tribe, headed by the Yellow Emperor, is in Qingshui, Gansu. There is a
real existence to the Yellow Emperor’s Tomb in Zhengning County. The spread of the
Huangdi Neijing is also closely related to the Yellow Emperor.
There are many myths and stories related to the Yellow Emperor and Kongtong
Wushu in Longdong. Famous ones include the Yellow Emperor’s consultation with
Guangchengzi, as well as the Yellow Emperor’s military achievements and thoughts on
military strategy. These have become essential reading for scholars studying Kongtong
Wushu.
The Yellow Emperor is almost omnipotent in myths and legends. He is a cultural
innovator as well as a ruler. He’s also skilled in witchcraft and medicine. During the
Yellow Emperor period, primitive tribes began to form fixed areas with various totem
worships. The tribes themselves struggled with the surrounding environment and tribes
in order to survive and develop. Yellow Emperor took full advantage of Longdong’s
natural advantages, Nai Xi Yong Gan Ge
乃习
(so as to learn and use weapons
of war), which promoted the germination of primitive Kongtong Wushu, and he also
became a representative figure of Kongtong Wushu in Longdong’s primitive society [3].
The Yellow Emperor’s consultation with Guangchengzi in Kongtong also influenced
the development of Taoism and Kongtong Wushu. The immortal Guangchengzi, accord-
ing to legend, arrived on Kongtong Mountain in the form of a black crane. After hearing
the name, the Yellow Emperor traveled thousands of miles to Kongtong to study Tao-
ism. Guangchengzi advised him on how to govern the country while remaining healthy.
At the same time, as the tribe’s leader, the emperor was concerned about the poor liv-
ing conditions in his country and the spread of disease. Guangchengzi told the Yellow
Emperor about the statecraft of Wu Wei Er Zhi
(literally means ruling by
doing nothing, actually means to exercising the rule of benevolence), and also taught
DaZuoTuNa
(meditation, exhale and inhale) the methods of self-cultivation
and health, which are related to Kongtong Wushu. Zhuangzi
uses a longer length
to describe the content of the dialogue between the Yellow Emperor and Guangchengzi,
28 J. Wang et al.
which includes topics such as ruling the country and raising the people, heaven and
earth, Yinyang, self-cultivation, longevity, and so on. These contents are also reflected
in the later Kongtong Wushu concept.
2.4 Houji and Kongtong Wushu
Jiang Yuan, the daughter of the Yan Emperor’s descendants, gave birth to a child after
stepping on giants’ footprints. The child was regarded as an ominous thing. After being
discarded three times without death, the child was named Qi
(abandon). Since child-
hood, Qi has had an interest in agronomy. Growing up, he tasted hundreds of herbs and
mastered agricultural knowledge, teaching people how to grow crops and spread farming
culture. He became a great agronomist in ancient times and was honored as Houji, the
ancestor of agriculture.
The myth and legend of Houji recreates the importance of productive labor at that
time. He was appointed as a farming expert by Emperor Yao
and allowed him to
manage and guide all aspects of agriculture. And as a result of his initiatives, the land
east of the Kongtong Mountain was constantly expanding and flourishing. Because of
Houji’s significant contribution to agricultural progress, future generations will regard
him as the Immortal of Agriculture, or the supernatural beings of grain, which fully
shows the important role and influence of production labor and provided strong support
to the origin of Kongtong Wushu [4].
3 Conclusion
The everlasting images of gods and myths in ancient China provided abundant spiri-
tual resources for the development of Kongtong Wushu in the Jing Wei River Basin.
Kongtong Wushu, as the representation of traditional Chinese culture, harmonizes with
the profound connotations of Buddhism, Confucianism and Taoism. The core ideas in
the mythologies such as Nüwa, Fuxi, Huangdi and Houji have had profound cultural
connotations from the beginning of their development. From the beginning of Nuwa’s
dedication to creating humanity and repairing the Pillar of Heaven to the recognition of
women’s social status, from Fuxi’s observation of elephants, view method, observation
of birds and beasts to his creation of Bagua, from Yellow Emperor’s seeking advice from
Guangchengzi to the military strategic theory of Ode to virtue and strengthening forces,
all the cultural heritage embodies the essence of Kongtong Wushu of exploring nature,
improving productivity, adaptation to society, on-going innovation and development [5].
From those familiar and amiable images of immortals, all of them reflect the existence
of the original Wu
which is the soul of Kongtong Wushu.
Acknowledgments. This research was financially supported by Gansu Sports Scientific Research
and Decision Consulting Research Projects (Grant NO. 2021-22).
The Image of Supernatural Beings in Kongtong Wushu 29
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ResearchGate has not been able to resolve any citations for this publication.
Some Thought on the Original Form of Kongtong Wushu Morphogenetic
  • Yang Zhanming
  • Liang Yanfei
Yang Zhanming, Liang Yanfei. Some Thought on the Original Form of Kongtong Wushu Morphogenetic. Journal of PLA Institute of Physical Education, 23(2) (2013) 80-83. DOI: https://doi.org/10.16419/j.cnki.42-1684/g8.2012.04.015
Liu Qianyue Cultural Semiotics: Big and Small Traditions and New Vision
  • Ye Shuxian
  • Zhang Mili
Ye Shuxian, Zhang MIli, Liu Qianyue Cultural Semiotics: Big and Small Traditions and New Vision. Shaanxi Normal University Publishing Office Co., Ltd, 2013.
  • Jia Haitao
  • Liang Yanfei
  • Tian Huijun
Jia Haitao, Liang Yanfei, Tian Huijun, et al., Nature of Kongtong Wushu. Journal of Sports Adult Education, 27(2) (2011) 11-13. DOI: https://doi.org/10.16419/j.cnki.42-1684/g8.2011. 02.007
Discussion on the Origin of Outstanding People with Kongtong Wushu Characters in Jing Wei Basin during the Pre-Qin and Qin and Han Dynasties
  • Liang Yanfei
  • Yang Runxia
  • Cheng Kewei
Liang Yanfei, Yang Runxia, Cheng Kewei, Discussion on the Origin of Outstanding People with Kongtong Wushu Characters in Jing Wei Basin during the Pre-Qin and Qin and Han Dynasties, Zhejiang Sport Science, 39(7) (2017) 105-111. DOI: https://doi.org/10.3969/j.issn. 1004-3624.2017.04.020
The Ancient Civilization of the Jing Wei River Basin-On the Ancient Origin of the Wushu of Kongtong
  • Liang Yanfei
  • Liu Chonghui
Liang Yanfei, Liu Chonghui. The Ancient Civilization of the Jing Wei River Basin-On the Ancient Origin of the Wushu of Kongtong, Journal of Neijiang Normal University, 30(2) (2015) 101-108. DOI: https://doi.org/10.13603/j.cnki.51-1621/z.2015.02.023