eUMY ZPCHPTYFSH B UBNPN PVEEN UNSCHUME, RPDCHPDS YFPZ NOPZYN TBOPZMBUYSN J PVYASUOEOYSN, NPTSOP RPDTBHNECHBFSH RPD FYN UMPCHPN RP LTBKOE HETE DCHE CHEEY: PE-RETCHSCHI - FP ZEPZTBZHYYUEULY J YUFPTYYUEULY PVPOBYUEOOPE NEUFP B TEBMSHOPN RTPUFTBOUFCHE. PE-CHFPTSCHI - LFP UYUFENB CHZMSDPCH ABOUT NYT, RUYIPFEIOOYYUEULYI Y ZHYYYUEULYI HRTBTSOEOYK, PZTPNOSHCHK UCHPD OBOYK Y NEFPDYL CH PVMBUFY ZHYMPUPZHYY, NEDYGYOSCH, NEDYFBGYY; PVTB TSOYOY Y, VEKHUMPCHOP, MADY - LBL NOPZPYUYUMEOOSCHE Y'CHEUFOSHCH Y VESHNSOOSHCH NPOBIY Y HYUYFEMSCHI CHELCH, FBL Y UCHTENEOOOSCHE OPUIFEMY FFPZP OBOYS.
YBPMYOSH LBL NEUFP.
1. FP, RTETSDE CHUEZP, OBCHBOYE NPOBUFSHCHTS, PUOPCHBOOPZP, UZMBUOP LMBUUYYUEULPK CHETUYY, PUEOSHA 495 Z. H ZPUHDBTUFCHE UECHETOBS chK RTBCHYFEMEN USP CHIOSH DY DMS RTPRPCCHEDOILB YIBBYYB IODIY. th RP UEK DEOSH ITBN OBIPDYFUS B FPN CE NEUFE - B gEOFTBMShOPN lYFBE, B RTPCHYOGYY iOBOSh, B ZPTOPN NBUUYCHE uHOYBOSh (RPFPNH YUBUFP ZPCHPTSF "UHOYBOSHULYK yBPMYOSh"), ON SnTe yBPY, RPFPNH J RPMHYUYM FBLPE OBCHBOYE - "nPOBUFSchTSh B MEUH ON SnTe yBPY ". zPChPTSF, YUFP B CHUA YUFPTYA UFTBOSCH H lYFBE UHEEUFCHPCHBMP 10 NPOBUFSCHTEK Y OBCHBOYEN yBPMYOSh, OP UHOYBOSHULYK VSCHM RETCHSCHN NPOBUFSCHTEN Y FBLYN OBCHBOYEN J DPMZPE CHTENS EDYOUFCHEOOSCHN (UEKYUBU RSCHFBAFUS CHPUUFBOPCHYFSH OBNEOYFSCHK aTsOSchK yBPMYOSh). OP YNEOOP UCHETOSHCHK ITBN UCHSBO CH UPOBOYY MADEK U RTPYUIPTsDEOYEN ZHEOPNEOB "YBPMYOSHULPK UYUFENSCH FTEOYTPCHPL". TBRNPRPSEOEY NPOBUSHTS PUEEOSH TYCHPRYUOPE, Uppüchfufchhaeee Chuen Lbopobn Zhoyoyk: LBA Zpitshch, RPIPCYE about Metzbüzp Dtbetzkob, th Rtyuhdmichcheche ulmpuca, RPLTCHFPHA TEDLINE MEUPN, YEL TELB, B OELPZDB SHESPTSFA, LUSP PETTEP. YDEUSH CHUFTEYUBAFUS RPMPZYE IPMNSCH Y PFCHEUOSCHE ULBMSCH, ZPTOSHCHE TPDOYLY Y CHPDPRBDSC, DTECHOYE REETCH UCHSFSCHI PFIEMSHOYLPCH. dPMYOB, CH LPFPTPK UFPYF yBPMYOSH, RTPFSOHMBUSH UFTPZP U ChPUFPLB OB BRBD Y HDYCHYFEMSHOSHCHN PVTBPN UPYEFBEF CH UEVE RTPUFPT, YYTPFH Y HEDYEOOPUFSH. zEPMPZY HFCHETTSDBAF, YUFP YBPMYOSHULBS DPMYOB PVTBPCHBOB, LBL NYOYNHN, DCHHNS FYRBNY ZPTOSCHI NBUUYCHPCH: Do AZB, PBN zde UFPSF CHETYYOSCH chHTsHZhO, CHYDOSCH DTECHOYE YMPCHSCHE PFMPTSEOYS, YEE MEZLP PVOBTHTSYFSH, RPDOYNBSUSH ON REEETH dBNP; U UCHETB - RPYUFY RMPULBS DMYOOBS ZPTTB U CHRPMOE RPDIPSEIN OBCHBOYEN CHPZHPYBOSH ("METSBEIK VHDDB"). yFB YUBUFSH DPMYOSCH CHPOYLMB CH TEHMSHFBFE UNEEEEOYS FYVEFULPK ZPTOPK RMBFZHPTNSCH ABOUT CHPUFPL (DEUSH PFUEFMYCHP RTPZMSDSCHCHBEFUS CHETFYLBMSHOPE TBURPMPTSOYE RMBUFCH). rp DOH EE RTPIPDYF FELFPOYUEULYK TBBMPN, UFP PEHEBEFUUS LBL RPCHSHCHYOOOSCHK IOETZEFYUEULYK YNRHMSHU. oEDBTPN NEUFB LFY YODTECHME UMSCHCHHF ULBPUOSCHNY, NYUFYYUEULYNY, RTYZPDOSHNY DMS PVEEOIS U DHIBNY Y 'PFETYYUEULYI RTBLFILE. p ZPTBI uHOYBOSH ZPCHPTYFUS Y CH LYFBKULPK NYZHPMPZYY - DEUSH RTPIPDYM RKHFSH DTECHOEZP YNRETBFPTB AS, HUNYTYFEMS OERPLPTOSHCHI CHPD. DP of the ECE VHDDYKULYI NPOBIPCH DEUSH UEMYMYUSH DBPUSCH J PFYEMSHOYLY, UHEEUFCHPCHBMY DEUSH FBLTSE LPOZHHGYBOULYE BLBDENYY J HOYCHETUYFEFSCH, UPITBOYMBUSH DP OBYEZP CHTENEOY J OBNEOYFBS PVUETCHBFPTYS, RPPUFTEOOBS RP RTYLBH YNRETBFPTB, B DEA TBKPO OPUYM OBCHBOYE's aBOSh - LOYTSOSCHK DCHPT. yЪCHEUFOP FBLTSE, UFP CH UFBTSCHE CHTENEOB CH ZPTBI uKHOYBOSH UHEEUFCHPCHBMP 72 ITBNB (OELPFPTSCHE UFPSF Y RPOSHCHOE - NPOBUFSHCHTY ZhBCHBOUSCH, aOFBKUSCH, MYOSHIKHBUSCH, DBPUULYE ITBNSCH YuTsHOA'NSHSP, MBKHSP, MBHSP).
2. GPPMYOSH - OPP, HOW POWER OF LBSDPZP LIFBKGB, UBOSH (DGEO) -BTPTPCDEAYS (DCEO) -VHDDYNB, PUPPT PCPD LPFPTPZP - RTSNPE RPUFYSEYEYEE "Tabmshopufi," PF Uetdgb L Utelch, Oe Playbsush about Riushneošnea-Bobli ". yLPMB yuBOSh, UPZMBUOP NPOBUFSCHTULPK MEZEODE, VSCHMB PUOPCHBOB RBFTYBTIPN vPDIYDIBTNPK B 527 C (?) RPUME EZP DECHSFYMEFOEZP BFCHPTOYYUEUFCHB REEETE H J H PVYAEDYOYMB UEVE VHDDYKULHA FTBDYGYA YODYKULPK KPZBYUBTSCH J MENEOFSCH DBPUULPK OBFHTZHYMPUPZHYY.
3. YBPMYOSH LBL GEOFT UPGYBMSHOPK VPTShVSHCH. On RTPFSTSEOYY Chueca UCHPEK OENBMPK YUFPTYY yBPMYOSh RPMSHPCHBMUS CHOYNBOYEN PZHYGYBMSHOPK CHMBUFY J DBTSE HYUBUFCHPCHBM B DCHPTGPCHSCHI RETECHPTPFBI, J YUBUFP UMHTSYM GEOFTPN PRRPYGYPOOPK VPTSHVSCH have OBTPDOSCHNY RTYFEUOYFEMSNY, RTYUFBOYEEN J PTZBOYBFPTPN FBKOSCHI PVEEUFCH VPKGPCH have SRPOULYNY RYTBFBNY J BCHPECHBFEMSNY CHUEI TPDPCH, PRPTPK J RPUFBCHEYLPN OBTPDOSCHI ZETPECH J CHPTSDEK. rp NOEOOYA PDOPZP YЪ YЪCHEUFOSHCHI NPOBIPCH, YBPMYOSHGSCHCH YUFPTYY LIFBS CHSHCHRPMOSMMY PRTEDEMEOOHA TPMSh UCHPEPVTB'OPK "VKHDDYKULPK RPMYGYY". yBPMYOSh J UEKYUBU BLFYCHOP RPDDETTSYCHBEFUS ZPUHDBTUFCHPN J NOPZYNY PTZBOYBGYSNY LBL CHOHFTY lYFBS, J BTHVETSOSCHNY FBL (OEPVIPDYNP, LPOEYUOP CE, HRPNSOHFSH RPNPESH RP CHPUUFBOPCHMEOYA ITBNB SRPOULPK uETYODYLNRP J CHUENYTOPK yBPMYOShLPK ZHEDETBGYY). NPTsOP ULBEBFSH, UFP NPOBUFSHCHTSH RPYUFY CHUEZDB BLOYNBM BLFICHOKHA UPGYBMSHOHA RPYGYA, YUENKH NSCH SCHMSENUS UCHYDEFEMSNY Y OSHCHEE.
4. uEKYuBU yBPMYOSh - CHRPMOE TEMSCHK LPNNETYUEULYK RTPELF, B LPFPTPN HYUBUFCHHAF LBL ZPUHDBTUFCHP J NEUFOSCHE CHMBUFY, FBL RPUMHYOYLY TH TH TH NPOBY UBNPZP NPOBUFSCHTS, LPOEYUOP CE, NEUFOSCHE TSYFEMY J of the ECE NBUUB TSEMBAEYI RTYPVEYFSHUS A yBPMYOA dv TBOSCHI UFTBO NYTB. chMBUFY BTBVBFSCHCHBAF ON RTPDBTSE DPMYOSCH J ITBNB-NHES, HYUYFEMS J FTEOETB CHUEI HTPCHOEK - ON RTERPDBCHBOYY CHUEZP YUEZP HZPDOP J RPLBBFEMSHOSCHI CHSCHUFHRMEOYSI PE NOPZYI UFTBOBI NYTB, NPOBY BTBVBFSCHCHBAF ON RTYPVEEOYY A FTBDYGYY J RBFTPOYTPCHBOYY HYHYUFPCH (RP BSCHMEOYA UBNPZP OBUFPSFEMS B yBPMYOE BTEZYUFTYTPCHBOP PZHYGYBMSHOP DCHB LPNNETYUEULYI RTEDRTYSFYS ), NEUFOSHCHE TSYFEMY RSHCHFBAFUS LPTNYFSH Y PVUMHTSYCHBFSH FHTTYUFCH, OH B ЪBNPTULYE ZPUFY - CHOEDTYFSH FFPF UHRET RTYVSHMSHOSHCHK RTPELF CH UCHPYI UFTBOBI. uEKYuBU, UPZMBUOP NPDOSCHN FEODEOGYSN, NPTSOP RPYUFY Chueh: NPTSOP RPVSCHCHBFSH J UZHPFPZTBZHYTPCHBFSHUS PE CHUEI PFETYYUEULYI NEUFBI yBPMYOS J RPMHYUYFSH UETFYZHYLBF PV FPN, NPTSOP HYUYFSHUS MAVPK "BLTSCHFPK FEIOYLE" J RPMHYUYFSH DYRMPN PV FPN, NPTSOP PDEFSHUS J CHPPTHTSYFSHUS LBL NPOBI yBPMYOS, CHSCHUFHRYFSH B MAVSCHI UPTECHOPCHBOYSI , CHRYUBFSH UCHPE YNS CH TSDSCH RPUMKHYOILPCH ITBNB, TsJFSH ЪDEUSH (RPLB ICHBFIF DEOEZ), CHSHCHRYUBFSH UEVE HUYFEMS OB DPN YMY, RTY OBMYYUY FBMBOFB, RTPDBCHBFSH FFP U KHUREIPN TPD HUEVS OB nOPZYE ZPCHPTSF, YUFP dv-B FBLPK LPNNETGYBMYBGYY YOBYUBMSHOSCHK yBPMYOSh RPYUFY OE RTPZMSDSCHCHBEFUS, NOPZYE MAVYFEMY J ZHBOBFSCH HETSBAF PFUADB, NSZLP ZPCHPTS, UMEZLB TBPYUBTPCHBOOSCHNY have FCHETDSCHN HVETSDEOYEN OEOHTSOPUFY DBMSHOEKYYI RPUEEEOYK.
YUEN YBPMYOSHOE SCHMSEFUS Y YUEZP FBN OEF
DMS FPZP, UFPVSCH OEOPZP RTPSUOYFSH TEBMSHOHA LBTFYOH yBPMYOS CH UPCTENEOOOPN Y YUFPTYYUEULPN LPOFELUFE, IPFEMPUSH VSC PVTBFIFSH CHOYNBOYE ABOUT FP, YUEN PO "OE SCHMSEFUS" Y YuEZP FBNOE:
1. yBPMYOSH - OE ЪBVTPYEOOSCHK ZPTOSHCHK NPOBUFSHCHTSH (Y FEN VPMEE OE CH FYVEFE, LBL OELPFPTSCHE RPMBZBAF). LFP DPCHPMSHOP BLFYCHOPE FHUPCHPUEOPE REFEMSHOPUFY, BBB Defemshopufi, BB DEOKHPE EZP RPUEEBAF DP 10-15 FShShi FCHTYUFHPF UP Chuzp Nightb, B Chphem Npobutts EUFS UEOU OEULPMSHLP SHEKHEKHLB.
2. FP OE GEOPHT UREGRPDZPFPCHLY VPECHYLPCH, ZDE RTPIPDYMY Y RTPIPDSF UHRETUELTEFOSHCHE FTEOYTPCHLY RP PUPVSHCHN NEFPDILBN, FEN VPMEE, DEUSH OEF Y OILPZDB OE VSCHMP ZTHRR U TEMYZYPYOP-MLTYOB.
3. h yBPMYOE OEF PUPVSHCHI CHOEYOYI PFMYYUYK "NBUFETCH" PF OPCHYULPC: OEF TBOPGCHEFOSHCHI RPSUCH, OBYULCH, OBYCHPL YMY PDETSDSCH PRTEDEMEOOOPZP GCHEFB. dB Y OEF FPZP, LPZP OBSCCHCHBAF NBUFETPN (ZPCHPTSF RTPUFP - "X OEZP EUFSH ZHO").
5. RFU FBKOSCHI "LPTYDPTPCH UNETFY" H LPFPTSCHI UDBCHBMY LBNEOSCH OERPVEDYNSCHE VPKGSCH (IPMF RTPGEDHTB "YBPMYOSHULYI LBNEOPCH" SCDEP CHTENS UHEEUFCHPCHBMB) RFU OYLBLYI UELTEFOSCHI RPDENEMYK yBPMYOS, LYFBKGSCH CHPPVEE OE MAVSF RPDENEMSHS. UEKYUBU CH ITBNE YDEF PVYTOPE UFTPIFEMSHUFCHP Y TELPOUFTHLGYS NOPZYI RBCHYMSHPOCH, NPTsOP RPUNPFTEFSH TBULPRSHCH, CH OELPFPTSCHI NEUFBI DBTS UOSF CHETIOYK UMPK ZPTOPK RPTPDSCH (KhTs ZMHVCE CH LPPBUFSCHTEY OIL).
6. yBPMYOSH - OE "FPMSHLP DMS LIFBKGECH". YDEUSH ETSEDOECHOP VSCCHBAF UPFOY YOPUFTBOOSCHI FHTYUFCH, OENBMP YOPUFTBOGECH HYUYFUS CH NEUFOSHCHI YLPMBI HIKH (OBRTYNET, CH YLPME zMBCHOPZP FTEOETB NPOBUFSHCHTS y SOSH mH). rTBChDB, Ch NPOBIY YOPUFTBOGECH RPLB OE RTYOYNBAF. oEMSHЪS FBLCE ULBBFSH, YUFP YBPMYOSHULPE LHOZHKH UPDBOP FPMSHLP DMS LYFBKGECH Y UFP ЪBOYNBFSHUS YN NPZHF FPMSHLP MADY U ChPUFPYUOSCHN FEMPUMPTSEOYEN. LHOZHKH, LBL Y MAVPE YULKHUUFCHP, OE NPTCEF YNEFSH FPMSHLP MYYSH OBGYPOBMSHOSHCHK IBTBLFET, POP SCHMSEFUS PVEEYUEMPCHEYUEULYN ZHEOPNEOPN. vEHUMPChOP, EUFSH PUPVEOOPUFY Q W Q FTEOYTPCHPYUOPN RTPGEUUE RTYNEOEOYY FEIOYLY - OBRTYNET, LYFBEG VPMEE PTZBOYPCHBO Y DEFUFCHB (LBL X OCU UYUYFBAF - BPTZBOYPCHBO) RPFPNH DYUGYRMYOB J URPUPVOPUFSH RPDYUYOSFSH UEVS TBVPFE X OEZP OBYUYFEMSHOP CHSCHYE. L FPHH Tse, Obuisobs FTeoytpchbfshus, Yehna RTyipdimfsus Rtepdpmechbfsh Lhmshfhtoppzp WBTESTBS TBNCHTSFSP P. Vechantheufufi Yy Beurpmeufy Kbosfyk, on UFP Hipdyf NPSP Syesy x Yophuftosy Hyoeylpch. bOSFIS HYKH, GYZHO Y F.R. CH LYFBE - NBUUPCHSHCHK CHYD BLFICHOPUFY, SOY RTYCHSHCHUOSCH, FTBDYGIPOOSCH Y GEMEUPPVTB'OPUFSH YI RPYUFY OE CHSHCHSHCHCHBEF UPNOEOIS. LYFBEG RTYCHSHL DPCHETSFSH HYUYFEMSN (EUMY PO HTS FBLPCSHCHCHCHVTBM) Y HCHBTSYFEMSHOP PFOPUYFSHUS L FTBDYGYY. hyuyfemsh (YYZHH) DMS OEZP - PFEG, B TPDUFCHEOOOSCHE PFOPIEOYS, PUPVEOOP CHETFYLBMSHOSHCHE, SCHMSAFUS CH LIFBE OEJSHVMENPK UCHSFPUFSHHA, ABOUT OYI YODTECHME DETZYFUS LYFBKULPE PVEEUFCHP. dBME UFPYF PFNEFYFSH, YUFP TsYOSH RTPUFPZP YuEMPCHELB CH LYFBE DPUFBFPYuOP FTHDOB Y DMS FPZP, YUFPVSHCH CHTSYFSH Y FEN VPMEE DPVYFSHUS UEZP-MYVP, OHTSOP U DEFUFCHB RTYCHSHCHLOHTBFSH NOPZP. obrtynet, h ylpme HYH fBLPH HYUYFUS PLPMP 15 FSHCHUSU UFHDEOFCH, B RPMHYUBAF RTPZHEUUYPOBMSHOHA TBVPPFH - EDYOYGSCH. at FPYuLY ЪTEOYS TBVPFPURPUPVOPUFY NPTsOP ULBBFSH, UFP "LBCDShK YuEMPCHEL LKHOEZP UYUBUFSHS", B UFTBOB TPTSDEOYS OE DPMTSOB UMHTSYFSH PRTBCHDBOYEN VEDEMSHS YMY MEOPUFY CH FTEOYTPCHLBI. EUFSH FBLTER PUPVOOPUFY, TSBCHEY IN RYFBEEN: X Lifbkulia FTeoythaeius Pop, H Poopchopne, Chedefibtibulpe, YuFP DBEF Meslpuffs FEMB, Rapdchytsophufsh Uphufbcchpch, Urpupvophufshi Litaek Tpufszle, NBMHA HFPNMSENPUFSH. (DEUSh OBYVPMSHYBS FTHDOPUFSH, LPOEYUOP H FPN, YUFP RPDPVOSCHK UFYMSH RYFBOYS LYFBKGECH FBLPCH HTSE NOPZYI RPLPMEOYSI PE, FE LYFBEG HTSE TPTSDBEFUS VPMEE RPDZPFPCHMEOOSCHN.) L PUPVEOOPUFSN FEMB NPTSOP FBLTSE DPVBCHYFSH VPMEE LPTPFLYE OPZY, YUFP POBYUBEF BOYTSEOYE GEOFTB FSTSEUFY FEMB, J VPMEE ULPYEOOSCHK FB - LFP DBEF IPTPYHA RPDCHYTSOPUFSH UHUFBCHPCH OPZY, URPUPVOPUFSH L BLTPVBFILE Y L HUFPKYUYCHSHCHN OILLYN UFPKLBN. OP CHEDSH CHUSLPE DTECHOE YULKHUUFCHP - LFP PVYTOSHCHK BTUEOOBM URPUVPCH Y NEFPDPCH FTEOYTPCHPL DMS TBMYUOPZP FIRB Y LPOUFYFKHGYY FEMB, DMS MAVPZP CHPTBUFB, RPMB Y UPUFPSOYS YDPTPCHSHS. LHOZHKH - YFP Y EUFSH NEFPD UBNPYURTBCHMEOYS, UBNPCHPURYFBOYS Y UBNPTBBYCHYFYS YuEMPCHELB, ChP CHUSLPN UMKHYUBE, UPDBOP POP VSCHMP DMS LFYI GEMEK.
7. yBPMYOSH - LFP OE EDJOBS Y UFTPZP PRTEDEMEOOOBS UYUFENB U PDOIN HYUFEMEN YMY YFBFPN HYUFEMEK, LPFPTSCHE RTCHPDSF FTEOYTPCHLY RP UFTPZP PRTEDEMEOOOSCHN NEFPDYLBN. bB 1500 MEF CH NPOBUFSHCHTE, LBL Y CH YBPMYOSHULPN DCHYTSEOYY, UPDBOSH UPFOY (EUMMY OE FSHCHUSYUY) NEFPDYL, UFYMEK Y OBRTBCHMEOYK. l FPNH CE, NPOBYEULPE OBRTBCHMEOYE YYTPLP TBTPUMPUSH OBTPDE H, FBL YUFP FERETSH OE RTEDUFBCHMSEFUS CHPNPTSOSCHN ZPCHPTYFSH P LBLPK MYVP LPDYZHYLBGYY FPK UYUFENSCH, B LPFPTHA CHOEUMY UCHPK CHLMBD FSCHUSYUY HYUYFEMEK, RP VPMSHYEK YUBUFY OEYCHEUFOSCHI. NPTsOP ULBEBFSH, UFP YBPMYOSHULYK UFYMSH EUFSH OELBS "IOGILMPREDYS" DCHYTSEOIK FEMB Y IOETZYY. lPOEYuOP, B OBUFPSEEE CHTENS, EUFSH YBPMYOSHULPE OBYUBMSHUFCHP TH, TH PVEERTYOBOOSCHE BCHFPTYFEFSCH LHOZHH, J FTBDYGYS RETEDBYUY VHDDYKULYI MYOYK RTEENUFCHEOOPUFY PF HYUYFEMS A HYUEOYLH, OP RTPGEUU UBNPZP PVHYUEOYS, URPUPVSCH J FTBLFPCHLY RTYENPCH - MYYUOPE Dempo LBTSDPZP HYUYFEMS. NPOBIY CHPPVEE CHUEZDB RTEDPYUYFBMY FTEOYTPCHBFSHUS CH PDYOPYUEUFCHE, NBLUINKHN - CH PVEEUFCHE VMYTSBKYI UPHYUEOILPC. edYOBS NBUUPCHBS FTEOYTPCHLB - LFP CHPEOOP-LPNNETYUEULYK URPUV PVCYUEOYS, OILPZDB OE RTBLFILPCHBCHYKUS CH VHDDYKULYI ITBNBI.
8. YBPMYOSH - FFP OE URPTFYCHOSCHK MBZETSH. lPOEYuOP, CHPLTHZ NPOBUFSCHTS, B PUPVEOOPUFY, B VMYTSBKYEN ZPTPDLE dOZhO, DEUSFLY FSCHUSYU HYHYUFPCH B PDYOBLPCHSCHI FTEOYTPCHPYUOSCHI LPUFANBI - Sing LBTSEFUS, VEURTEUFBOOP DCHYZBAFUS, YURPMOSAF FBPMH, LPMPFSF NEYLY J DTHZ DTHZB, VEZBAF UFTPEN J LTYYUBF TEYUECHLY, FBL YUFP DBTSE CHPOYLBEF CHREYUBFMEOYE OELPEZP " NEIBOYNB "VEJPUFBOCHPYUOPK FTEOYTPCHLY (NEIBOYNB AT OERPOSFOCHN DCHYZBFEMEN?) FP YBUFOSHCHE HYUEVOSHCHE BBCHEDEOYS, ZBLFYUEULY LLURMHBFYTHAEYE YNS "yBPMYOSH". OP CHUE LFP L UBNPNKH NPOBUFSHCHTA LBL OE YNEMP, FBL OY OE YNEEF RTSNPZP PFOPIEOYS. nPOBIY TSYCHHF Y FTEOYTHAFUS PFDEMSHOP. rTBCHDB, X UFEO NPOBUFSHCHTS OE CHUSLYK, LFP PDEF CH NPOBYEUULHA PDECDH, - NPOBI, OP LFPZP RPOBYUBMH Y OE TBZMSDYYSH.
9. YBPMYOSH - OE BLTSCHFBS TEMYZYPOBS UELFB U FETTPTYUFYUEULYN HLMPOPN. iTBN Y'CHEUFEO DBMELP ЪB RTEDEMBNY LIFBS LBL NEUFP ЪBTPTsDEOYS DEO-VHDDYNB, RPTsBMHK, UBNPK RPRHMSTOPK YLPMSH VHDDYЪNB ABOUT dBMSHOEN ChPUFPL. OE UFPYF HCE ZPCHPTYFSH P YLPME YBPMYOSHULPZP VPECPZP YULKHUUFCHB, UOYULBCHYEZP CHUENYTOKHA UMBCHH Y HCHBTSEOYE. LIFBKULBS RPUMPCHYGB - "ZETPY rPDOEVEUOPK CHSHCHIPDSF YYBPMYOS" - ZPCHPTYF UBNB b UEVS. CHP CHTENEOB NPOBUFSHCHTSH UMHTSYM BEYFPK HOYTSOOOSCHN Y PULPTVMEOOSHCHN, OE TBB URBUBM ZPUHDBTUFCHP a, OBIPDSEEUS ABOUT LTBA ZYVEMY, RPNPZBM Y BEYEBM RTPUFSHCHI MADEK PF RTBYMYCHI. iTBN PMYGEFCHPTSM IDEA OEUPNOEOOPK RPVESH DPVTB OBD UMPN, NEYUFH P ZBTNPOYUOPN TBCHYFYY DHIB Y FEMB, FPTSEUFCHP RTPUCHEFMEOOPZP HNB OBD NYTPN UFTDBOYS Y OEURTBCHEDMYCHPUFY. iTBN PFLTSCHF LCA CHUEI, DEUSH BL OE CHUFTEFYFE HZTANSCHI, OEDPVTPTSEMBFEMSHOSCHI MYG, DEUSH BL OE LBLPK-OYVHDSH OECHETOSCHK YMY OEDPUFPKOSCHK, BL - OYLPZDB OE NETLOHEBS "RTYTPDB vHDDSch" (DGP Uyo), FBL CE LBL J Mavpy TSYCHPE UHEEUFCHP B FPN NYTE. nPTsOP RP-TBOPNKH PFOPUYFSHUS L UPCTENEOOOPNKH UPUFPSOYA VHDDYЪNB CH LYFBE, OP LFB YUBOSHULBS YUFYOB DEKUFCHHEF Y RPOSHCHOE.
10. YBPMYOSH - OE ULMBD-ITBOYMYEE RSHCHMSHOSHCHI ZHPMYBOFPCH, FBYOUFCHEOOOSCHI FTBLFBFPCH Y FBKOSHCHI NEFPDYL VSHCHUFTPZP HOYUFPTSEOIS UPRETOYLPCH. fTBLFBFPCh, LPOEYUOP, VSCHMP UPDBOP OENBMP: OBRTYNET, YBPMYOSHULYK LBOPO NEDYGYOSCH, "gABOSh GYO" - PRYUBOYE LHMBYUOPZP YULHUUFCHB B OEULPMSHLYI FPNBI, "BRYUY P RTYENBI YEUFB" PRYUBOYE FBLFYLY J UFTBFEZYY RPEDYOLPCH RP YBPMYOSHULPK NEFPDYLE, RPDTPVOPE YMPTSEOYE RTBLFYL GYZHO J NPOBUFSCHTULYE UELTEFSCH FTBCHPMEYUEOYS . l UPTsBMEOYA, OBBYUYFEMSHOBS YUBUFSH LFYI RTPYCHEDEOYK RPZYVMB PE CHTENS VEUYUYUMEOOSCHI RPTSBTCH (OBRTYNET, PE CHTENS RPUMEDOEZP CH 1928Z.). oPUYFEMEK UELTEFPCH PUFBMYUSH EDYOYGSCH, RPFPNH BOSFYS YBPMYOSHULYN UFYMEN B OBYE CHTENS UPRTSTSEOSCH have VPMSHYYNY FTHDOPUFSNY J PVPTBYUYCHBAFUS, RPDYUBU, UETSHEOPK YUUMEDPCHBFEMSHULPK TBVPFPK - DEUSH FTEVHEFUS J OBOYE LYFBKULPZP SSCHLB J CHOSHSOS, YURPMSHPCHBCHYEZPUS B DTECHOYI FELUFBI, J OBOYE YUFPTYY J TPDPUMPCHOPK NBUFETPCH, OTBCHPCH J PVSCHYUBECH GEOFTBMSHOPZP LYFBS, Y RTPUFP PZTPNOPE TSEMBOYE OBKFY YUFYOH.
11. YBPMYOSHULYE EDYOPVPTUFCHB - LFP, YUEUFOP ULBBFSH, CHPPVEE OE UYUFENB VPS YOE VPECPE YULKHUUFCHP, LFP ULPTEE, RHFSH NEDYFBGYY, NEFPDYLB TBVPFSCH U UPVUFCHEOOSHCHN. RP NSCHUMY UCHPYI UPDBFEMEK, FBLBS TBVPFB U FEMPN URPUPVUFCHPCHBMB YZHZHELFYCHOPNH TB'CHYFYA UPOBOYS, UFP SCHMSEFUS PDOPK Y' PUOPCHOSHI GEMEK VHDDYNB. rTEPDPMECHBS FEMEUOKHA HUFBMPUFSH Y UFTBDBOYE, NSC PUCHPVTCDBEN DHI. RP NSCHUMY UCHPYI UPDBFEMEK, FBLBS TBVPFB U FEMPN URPUPVUFCHPCHBMB YZHZHELFYCHOPNH TB'CHYFYA UPOBOYS, UFP SCHMSEFUS PDOPK Y' PUOPCHOSHI GEMEK VHDDYNB. rTEPDPMECHBS FEMEUOKHA HUFBMPUFSH Y UFTBDBOYE, NSC PUCHPPVPTSDBEN DHI DHI DPUFYTSEOIS VPMEE CHSHCHUPLPK GEMY, YUEN RPVEDB OBD RTEDRPMBZBENSCHN RTPFYCHOYLPN. MIC SCHMSEFUS LTBKOE PUFTPK ZHPTNPK "HRTBCHMEOYUEULPK VPTSHVSCH" RPUMEDOYN J, BYUBUFHA, CHSCHOHTSDEOOSCHN BTZHNEOFPN URPTB, UPRTPCHPTSDBEFUS PVSCHYUOP VPMSHYYN CHSCHVTPUPN BZTEUUYY B PLTHTSBAEEE RTPUFTBOUFCHP J, LBL RTBCHYMP, YNEEF UMEDUFCHYEN OEPVTBFYNSCHE YNEOEOYS RUYIYLY HYUBUFOYLPCH. upUFPSOYE OBYUBMB "VPS" OEPVIPDYNP RTEDRPMBZBEF "TBOYGH RTPZOPPCH" ABOUT EZP PLPOYUBOYE, CH UCH YUEN Y RPSCHMSAFUS MENEOFSHCH UTECHOPCHBFEMSHOPUFY, BBTFB, B FBLTS PYUECHYDOPZPHIS. OP U DTHZPK UFPTPOSCH, FBLPE UPUFPSOYE HNB "VPKGB" PVSBFEMSHOP POBUBEF: OEHCHETEOOPUFSH CH UCHPYI UIMBI, RPULPMSHLKh EUMY UEMPCEL HCHETEO CH UEVE - ENH OEYUEZP DPLBЪSCHCHBFSH PLTHFYNMEN, FENBVPYNMEIN. "DEKUFCHIE EUFSH OEUPCHETIOUFCHP DEFEMS" (OBZBTDTSHOB.), B UFEREOSH DECUFCHYS - NETB EZP OEUPCHETIOUFCHB. RP-VKHDDYKULY, "OEKHCHETEOOPUFSH" EUFSH ЪBZTSЪOEOYE HNB, UCHSBOOPE U OERTCHIMSHOSCHNY TSЪOEOOOSCHNY HUFBOPCHLBNY. BZTEUUYCHOPUFSH (Y LBL UMEDUFCHYE - UFTBI) CHPOYLBEF PF YUTENETOPK RTYCHSBOOPUFY L UBNPHFCHETSDEOYA Y UBNPPFUFBYCHBOYA. uFP CHMEYUEF SB UPVPK TELPE TBDEMEOYE NYTB ABOUT UCHPYI Y YUHTSYI, ABOUT RTBCHYMSHOPE Y OERTBCHYMSHOPE Y CHUEZDB RTEDRPMBZBEF PVTB ChTBZB, U LPFPTSCHN OEPVIPDYNP VPTPFSHUS. l LFPNH PFOPUYFUS FBLTS Y CHCHMEYUEOOPUFSH H RPUFPSOOKHA U PLTHTSBAEYNY. UPCHETIEOOOP PYUECHYDOP, UFP RPDVOSCHE CHEEY OE YNEAF OYUEZP PVEEZP U VHDDYKULPK RPYGYEK "EOOBUIMYS" (LUFBFY, RPDPVOPE UPUFPSOYE Y CH VPA OE RTYCHPDYF L KHUREIKH). TSEMBOYE BEEYEBFSH YMY PFUFBYCHBFSH YUFP-MYVP OE UPCHNEUFYNP U NPOBYEUULYNY PVEFBNY. FP UFP, CH PVSCHUOPN UNSCHUME, NPTsOP ЪBEYFYFSH - FFP ZPUHDBTUFCHP, DPN, WENSHS, YNHEEUFCHP, TsYOSH. eUMMY PF RETCHSHCHI YEFSHCHTEI NPO DPVTCHPMSHOP PFLBSHCHCHBEFUS, RTYIPDS Ch NPOBUFSHCHTSH, FP TsYOSH EZP HCE OE RTYOBDMETSYF ENH, F L. X VHDDYUFB OEF FPZP, UFP PO NPZ Vshch OBCHBFCHEZ UPVUVUU. fBLYN PVTBBPN, "PFUFBYCHBOYE" YuEZP-MYVP OEUPCHNEUFYNP U NPOBYEUULPK RTBLFIILPK Y NYTPCHPJTEOYEN VHDDYUFB. (IPFS UMHYUBY BLFICHOPZP HYBUFYS YBPMYOSHGECH CH VPTSHVE b URTBCHEDMYCHPUFSH UMHYUBMYUSH; CHUE YNEMY PFUEFMYCHP CHSTBTSEOOOSCHK IBTBLFET RPNPEY Y CHUEZDB PUHTTSDBMYUSH VHDDD
12. yBPMYOSH - LFP OE OERPOSFOBS YLPMB "NYUFYYUEULPZP" HYUFYUEULPZP HYUFEMSHUFCHB, LFP UEFLBS Y PYUECHIDOBS UYUFENB RTEENUFCHEOOOPUFY RPLPMEOYK NPOBICH Y RPUMHYOILPCH, YDHEBSCH PF VHDDSCH YFP Y RPOSHCHOE UHEEUFCHHAEYE MYOYY RETEDBYUY FTBDYGYY YOUBOSH, YLPMSHCH GBPKHO. about DBOOSCHK NPNEOF CHUFTEYUBAFUS ZHBNYMYY YEUFY RPLPMEOYK - yX, d, uYO, aO, sosh, uio.
YuEN YBPMYOSH SCHMSEFUS Y UFP FBN EUFSH
CHUS YЪMBZBENBS OBNY YOZHPTNBGYS OPUIF MYYSH PЪOBLPNYFEMSHOSCHK IBTBLFET YOE UVBCHYF UEVE GEMSHA ZMHVPLPE YЪHYUEOYE VHDDYKULPK ZHIMPUPZHYY Y DEFBMSHOPE YЪMPTSEOYE YBPMYOSCH.
about OBY CHZMSD, yBPMYOSH - FFP UYUFENB, CHLMAYUBAEBS CH UEVS FTY UPUFBCHMSAEYI:
PTEDEMEOOSHK FYR NYTPCHP'TEOYS (F.E. UYUFENB CHZMSDPCH ABOUT NYT Y TSIOYOOOSCHI HUFBOCHPL)
uYUFENB FTEOYTPCHLY HNB
UYUFENB FTEOYTPCHLY FEMB
YBPMYOSH LBL UYUFENB CHZMSDPCH.
NYT EUFSH EDYOPE GEMPE, EDYOPE RPME UPOBOBOYS (UYOSH UYO), OEPZTBOYUEOOPE RTPUFTBOUFCHP DMS DCHYTSEOIS HNB. i YUFYOOPE LBYUEUFCHP NYTB EUFSH RPMOPE RTPUCHEFMEOYE. f.E. NYT - LFP DPVTP, URTBCHEDMYCHPUFSH, YUUFPFB, UCHEF, UCHPVVPDB. rtPUCHEFMEOOBS RTYTPDB NYTB RPMOPUFSHHA FPTsDEUFCHEOOB OBYENH UPOBOYA, F.E. OYUEN PF OEZP OE PFMYUBEFUS.
NYT ORPMOEO CHP-NPTSOPUFSNY CHUEUFPTPOOOEZP TBCHYFYS H MAVPN NEUFE Y H MAVPK FPYUL RTPUFTBOUFCHB. h LFPN UNSCHUM NYT RTEDUFBCHMSEF UPVPK PZTPNOPE LPMYUEUFCHP DCHETEK CH OEPZTBOYUEOOPE RTPUFTBOUFCHP NHDTPUFY.
NYT - LLB UKHAPLKHROPUFSHKHOFSHKUFSHEY YUFSHODSKY OBN UFVEEUFCH PHUFSHEYA, LPFPTEUFCHP TsYCHHEY, LPFPTCHE Dchizbafus RP Rhfi Tbchyfis Hairdryer Yyuzn Urpuspn, Non-Outer Jezzchenp, RTSNP YMY PRPMSKNY RHFSNY. CHUE FFY TsYCHSHE UHEEUFCHB RPDUPOBFEMSHOP PVYAEDOOEOSCH YDEEK YЪVBCHMEOYS PF UFTBDBOIK, DPUFYTSEOIS RPLPS, TBCHOPCHEUYS, UYUBUFSHS Y UCHPVPDSHCH. th CHUE SOY, PVYAEDDOEOOOSCHE PDOPK GEMSHA, PUPBOBOOP YMY OEF, RPNPZBAF DTHZ DTHZH H FFPN RTPGEUUE.
oE UHEEUFCHHEF LBLPK VSC FP OY VSCHMP YODYCHYDKHBMSHOPK UHEOPUFY, TBCHYCHBAEKUS OEBCHYUYNP, IPFS VSH DBTSE CHTENEOOP, PF CHUEZP PUFBMSHOPZP NYTB. oEF YODYCHYDHBMSHOPUFY OE UBNPK RP UEVE, OE CH LPOFELUFE UHEEUFCHPCHBOYS DTHZYI YODYCHYDPCH. f.p. YODYCHYDKHBMSHOPUFSH MYUOPUFY EUFSH FPMSHLP YODYCHYDKHBMSHOPUFSH CHUEZP NYTB CH GEMPN. f.E. GENERAL UBOBOIE Y NYT UHEEUFCHHEF LBL EDYOSCHK lPUNPU U TBOPPPVTBOBOSCHNY DCHYTSEOISNY CHOKHFTY OEZP.
NYT EUFSH RPUFPSOOP DCHYTSHEBSUS UHEOPUFSH, PO OBIPDYFUS CH UPUFPSOY CHEYUOPK YЪNEOYUYCHPUFY, OE YNEAEEK OBYUBMB. oEF FPYULY ZHYLUBGYY, U LPFPTPK NSCH NPZMY VSC FPYuOP Y UCHPECHTENEOOP PRYUBFSH CHUEMEOOKHA. OP CH FPCE CHTHENS LBTsDBS FPYULB RTEDUFBCHMSEF UPVPK CHEUSH NYT GEMYLPN, Y RPRSHFLB PRYUBOYS NYTB U PDOK UFPTPPOSH SCHMSEFUS PRYUBOYEN EZP UP CHUEI UFTPO UTBYEN.
chTENEOOPNKH YODYCHIDKH, F.E. Yuempchelkh, Ch RTPGEUUE RPMKHYUEOYS RTBLFYUEULPZP (TSYOEOOOPZP) PRSHCHFB DPUFKHROB MYYSH PFOPUYFEMSHOBS RTYTPDB NYTB, LPFPTBS CHUEZDB DCHPKUFCHEOOB (YOSH-SO). Pfufumshobs RTytpdb PVMBDBEF VBPCHCHPHPCHPHPU "OEHDPCHMFCHPTEOPUFY" (DHILIB) YEPFUCHEFUFCEOPOPE PREDEDMEEA OE NPSUF PRIUSHCHBFSHBFSKHOKHEKH LBTFYOH BFS, FPMSLP Mysus Her Zhtbzneophiber Ibtlfethyouli. pRYTBSUSh ON EDYOUFCHP NYTB PE CHUEI RTPSCHMEOYSI, UPOBOYE, OE CHSCHIPDS dv RPCHUEDOECHOPK PFOPUYFEMSHOPUFY B LBTSDPK FPYULE RTPUFTBOUFCHB, NPTSEF DPUFTBYCHBFSH EDYOUFCHP NYTB, DRYER UBNSCHN, RTPOYLBS B BVUPMAFOHA TEBMSHOPUFSH, HUFTBOSS Chueh CHOEYOYE J CHOHFTEOOYE LPOZHMYLFSCH.
YODYCHYDKHBMSHOPE TBCHYFYE EUFSH FPMSHLP ZTBOY YMY OPFSCH ZBTNPOYY CHEMYLPZP CHUENYTOPZP RTPGEUUB. CHUE POI CHHYUBF OE RTETESCHCHBSUSH, Y YUEMPCELH, YDHEENH RP LFPNH RKhFY, RPUFEREOOP UFBOCHYFUS DPUFHROP UCHETEYOUFCHP CHUEI UFPTPO RTBLFYUEULPK TSOYOY. fBLHA RPYGYA MYUOPUFY RP PFOPIEOYA L NYTH NSCH OBSCCHCHBEN TEBMSHOSHCHN "HYUEOYUUEUFCHPN". hUEOYYUEUFCHP - LFP TBULTSHCHFYE UCHPEK PVEENYTPCHPK UHEOPUFY, CHSCHSHMEOYE RTPUCHEFMEOOOPZP UPUFPSOYS YUETE RPUMEDPCHBFEMSHOPE TBUYTEOYE ZTBOYG UCHPEZP "S".
hyuyfemshufchp - ffp rpnpesh ufpseenkh ABOUT UFKhREOY OYTS. POP OHTSOP MYYSH DMS FPZP, UFPVSCH HUEOIL HCHYDEM UEVS, OP OE OBPVPTPF. h LFPN UNSCHUME HYUYFEMSH SCHMSEFUS CHUEZDB UFBTYYN DTHZPN, OP OE LHNYTPN HYUEOILB. y MYYSH IPTPYN RTYNETPN ABOUT RHFY UBNPTBULTSCHFIS.
pVHUEOYE OE NPCEF YNEFSH YUEFLYI LTYFETYECH, FBL LBL DPTPZB L BVUPMAFH OE PVCUMPCHMEOB.
rTPUCHEFMEOOBS UHEOPUFSH NYTB OYZDE OE PFMYYUBEFUS PF DPUFHROPK OBN RTYTPDSCH CHUEZDB Y CH DBOOSCHK NPNEOF READ. uBNBS DPUFHROBS YUBUFSH OBYEK RTYTPDSCH OBJOYOBEFUS U OBYEZP FEMB. FP EDYOUFCHEOOPE, RETCHPE Y RPUMEDOEE, NEUFP UPRTYLPUOPCHEOYS UPOBOBOYS U NYTPN.
NYT PEHEBEFUUS OBNY, LBL UPUFPSOYE RPUFPSOOPK "NZOPCHEOOPUFY", F.E. UHEEUFCHHEF FPMSHLP ЪDEUSH Y UEKYUBU YNEOOP CH OBUFPSEYK NPNEOF READING Y VPMSHIE OYZDE. CHUE PUFBMSHOSHCHE RPRSHFLY PRPTSCH ABOUT RTPYMSHI Y VHDHEYE (F.E. OE UHEEUFCHHAEYE CH DBOOSCHK NPNEOF) UPUFPSOYS HNB EUFSH YMMAYYY Y BVMHTSDEOYE.
dPTPZB PF "NEMLPK" NHDTPUFY A EDYOPNH YOZHPTNBGYPOOPNH RPMA CHUEMEOOPK PF YMMAYY RPNTBYUEOYS Q, PF "NHUPTB" LBTNSCH, OBLPRYCHYEZPUS B DPMZYK RHFSH RETETPTSDEOYK, YVBCHMEOYE UEVS PF PLPCH ZP, TBUFCHPTEOYE BUFSCHCHYEK LBTFYOSCH NYTSCH - EUFSH "RTPUCHEFMEOYE" J POP NZOPCHEOOP.
uYUFENB RPDZPPFPCHLY HNB (DISHSOB).
DISHSOB FTEOYTHEF HN, OP PRYTBEFUS ABOUT FEMP. POB EUFSH PUP'OBOOPUFSH, F.E. CHOYNBFEMSHOPUFSH L FEMX H TBOBOSHI RPMPTSEOISI (4 PUOPCHSH CHOYNBFEMSHOPUFY).
DISHSOB, PRYTBSUSH OB FEMP, DPCHPDYF JBLF EDYOUFCHB NYTB DP CHUEI YUBUFEK Y RTPGEUUPCH FEMB.
NEDYFBHYS EUFSH RTPGEUU PUNSCHUMEOIS DSCHIBOIS, RTYLPUOPCHEOYS, DCHYTSEOIK FEMB, DCHYTSEOIS IOETZYY GY, DCHYTSEOIK YUKHCHUFCH Y RTPGEUUPCH HNB, Y TBOPPVTBBOSHCHI "BRTEDEMSHOSHCHI" UPUPPSOYK.
NEDYFBGYS PUOPCHSHCHCHBEFUS ABOUT RSFY ZHBLFPTBI, CHPOYLBAEYI RPUMEDPCHBFEMSHOP, B OBFEN UPCPLKHROP.
NEDYFBHYS PICHBFSCHCHBEF CHUE UZHETSC RPCHUEDOECHOPC TSOYOY.
rTPDCHYTSEOYE RP RHFY NEDYFBGYY DBEF MEZLPE UCHPPVPDOPE CHMBDEOYE HNPN, SCHMSEF YuEMPCHELH RTYOBLY BVUPMAFOPC (OEDCHPKUFCHEOOOPK) RTYTPDSH NYTB. xCE ABOUT CHFPTPK UFBDYY DISHSOSCH LFP RTPYUIPDYF URPOFBOOP Y RPCHUENEUFOP. at FTHDPN RPDDBEFUS PRYUBOYA PVSCHDEOOOSCHN SHCHLPN. y CHEDEF L LPTEOOPC RETEUFTPCLE UPBOIS.
OEF RPUTEDOILB NETsDH PUPIOBOOSCHN FEMPN Y RTPUCHEFMEOOOSCHN UPOBOYEN.
NEDYFBGYS DEMBEF HN MEZLYN, UCHEFMSCHN, FPUOSCHN, YULKHUOSCHN, UCHETSYN, UPUFTDBFEMSHOSHCHN, CHEMYLYN.
fTEOYTPCHLB FEMB.
oEF NEUFB, ZDE NSC NPZMY VSC YuEFLP TBZTBOYUYFSH FEMP Y HN. fTEOYTPCHLB FEMB RPDTB'HNECHBEF FTEOYTPCHLH HNB Y OBPVPTPF. lBYUEUFCHB FTEOYTPCHBOOPZP FEMB PLBSCCHBAF CHMYSOIE ABOUT HN. f.E. H RTPGEUUE CHOEYOYOK FTEOYTPCHLY HN, FBLTS LBL Y FEMP, PVTEFBEF LBYUEUFCHB VSHCHUFTPFSHCH, ZMHVYOSCH, MEZLPUFY, UYMSCH, CHSCHOPUMYCHPUFY, BRTEDEMSHOPZP FETREOIS Y RTEPDPMEOIS.
hRTBTSOOEOYS DMS FEMB RTYJCHBOSH RPDZPPFPCHYFSH EZP, LBL YOUFTHNEOF, DMS UPRTYLPUOPCHEOYS U YUFJOOPC TEBMSHOPUFSHHA.
hRTBCOEOYS PUOPCHBOSH ABOUT PUNSHUMEOYY LBTsDPZP DCHYTSEOIS Y FEMEUOPZP RTPGEUUB CH UVBFYUEULPK Y DYOBNYUEULPK ZHTNE. LBP LBUBEFUS OE FPMSLP RTPGEUUB GYZHO YMY FAYYYLY LHEYN, OP FBLTER UPVMADEAYASS VHDYKULYY OBBRPECHEDEK, RTBLFILE RBTBNIF, PUPOBOPIPZP LPOUNTHYTFCHES TOYUKULYPZP DECUFCHYS (VHDDKULYE UMHTSVIST, NIBFCH, BWS).
FEMEUOBS RPDZPFPCHLB ULMBDSCHCHBEFUUS Y HRTBTSOEOYK DMS CHUEI YUBUFEK FEMB, FTEOYTPCHLY IOETZYY GY, TBCHYFYE DHIB-YEOSH, RPDZPFPCHLY LBOBMPCH Y NETYDYBOPC, Y PUOPCHBOB ABOUT RTYOGYRE MYUPHIYYY. 6 CHOEYOYI Y 6 CHOKHFTEOOYI
TBCHYFYE UPVUFCHEOOOSHI ZHYYYYUEULYI Y IOETZEFYUEULYI URPUPVOPUFEK CHUEZDB EUFSH CHBYNPDEKUFCHYE U PLTHTSBAEYN NYTPN. gyzkho ffp joetzefyuyeulpe chbynpdekufchie U rtytpdoschny joetzysny. zhYYYYUEULBS TBVPFB RTEDRPMBZBEF CHBYNPDEKUFCHYE U PLTHTSBAEIN RTPUFTBOUFCHPN, ZHPTNBNY Y UFYYSNY (PZPOSH, CHPDB, CHPDHI, YENMS), RBTOSCHE HRTBTSOEOYS, PUPVKHA DYEFTUCHEYE ELEYNE.
TBVPFBS U RBTFOETPN, FTEOYTHAEYKUS RPOBEF CHUE PLTHTSBAEEEE, DPVICHBSUSH PHEEEOYS RPMOPZP YMY YUBUFYUOPZP TBUFCHPTEOYS YODYCHYDKHBMShOPZP "S" CH RBTFOETE. at FPYULY TEOYS VHDDYKULPK ZHIMPUPZHYY OEF OILBLPZP UPOBOYS, PFMYUOPZP PF NYTB, Y OEF OILBLPZP YODYCHYDKHBMSHOPZP FEMB, LPFPTPE NPTsOP VSCHMP VSH TEBMSHOP PFDEMYUFTSBABEZPTHP PF. tBUFCHPTEOYE YODYCHYDKHBMSHOPZP "S" CHEDEF OE L DEZTBDBGYY MYUOPUFY Y BHFYЪNH, BL PVTEFEOYA "s" CHUEMEOULPZP NBUYFBVB, Y LBL UMEDUFCHYE, - LOERPVEDYNPUFY.
oETZYS HY H RTPGEUUE RPUFPSOOPK FTEOYTPCHLY DPMTSOB DPKFY DP UPPFCHEFUFCHHAEEZP HTPCHOS TBCHYFYS. MYYSH FPZDB DPUFYZBEFUS UCHPPVPDOPE CHBYNPDEKUFCHIE HNUFCHEOOOSCHI, ZHYYYYUEULYI Y IOETZEFYYUEULYI GEOFTCH CHNEUFE. FP Y OBSCCHCHBEFUS "ZHO".
fBLHA LPNRMELUOKHA RPDZPPFFCHLH: YUETEE FEMP, HN Y IOETZYA, "CHOE RYUSHNEOOSHHI OBLPCH PF UETDGB L UETDGH", CH BVUPMAFOHA TEBMSHOPUFSH VE PZTBOYUEOYK; NSC OBSCCHCHBEN FTBDYGIPOOPK YBPMYOSHULPK UYUFENPK.
rTBLFYUEULBS GEOOPUFSH UYUFENSCH.
pFUHFUFCHYE UETSHESHI VPMEOYOK Y RTPDMEOYE UTPLB PUNSCHUMEOOPK TSOYOYE.
UYMSHOPE, YDPTPCHPE, CHSHCHOPUMYCHPE, RPUMHYOPE, RPDZPPFCHMEOOPE FEMP.
eUFEUFCHEOOPUFSH DCHYTSEOIK, RPUFHRLPCH, TEYUY Y NSHCHUMY.
pVMBDBOYE RPCHSHCHIEOOCHN IOETZEFYUEULYN TEETCHPN.
chPNPTSOPUFSH RPNPYUSH DTHZYN UPCHEFPN, NEFPDPN, URUPUPVPN, FEMPN, LOETZYEK Y PVCYUEOYEN.
URPLPKOPE, HCHETEOOPE, CHSCHOPUMYCHPE, HTBCHOPCHEYOOPE, MEZLPE, PDHIPFCHPTEOOPE UPUFPSOYE HNB.
rHFSH IB ZTBOSH TSOYOY Y UNETFY.
YUHCHUFCHP OBUFPSEEZP UYUBUFSHS, OEBCHYUSEEZP PF TSYOEOOOSCHI PVUFPSFEMSHUFCH.
rTBLFYUEULBS NEDYGYOULBS RPDZPFPCHLB.
UPVUFCHEOOOBS HUFPKYUYCHBS LBTFYOB NYTB Y CHPNPTSOPUFSH RPNPYUSH DTHZYN.
YULKHUOPUFSH CH EDYOPVPTUFCHBI Y "YUKHDEUB" GYZHO PVSCHYUOP SCHMSAFUS RPVPYUOSCHNY TEHMSHFBFBNY RTBLFILY, RTPUFP PFNEYUBAEYE LFBRSH RHFY.
ZMHVPLPE FEPTEFYUEULPE YHHYUEOYE DTBZPGEOOPZP OBUMEDYS RTPYMPZP.
rTBLFYUEULPE RTYNEOEOYE LFYI BOBOIK H TBMYUOSCHI UIFHBGYSI Y FPYULBI RTPUFTBOUFCHB.
YuETE YЪHYUEOYE Y RTBLFYLH TBULTSCHFYS ZMHVYOOPC YOFHYGYY RTBDSOY - DPTPZY CH ITBOYMYEE NHDTPUFY NYTB.
hNEOYE RTYOYNBFSH VSCHUFTSHCHE Y UCHPECHTENEOOOSCHE TEOYOYS.
YULKHUOSCHE DECUFCHYS HNPN, TEYUSHA Y FEMPN.
lpchzbo b.n.
SYSTEM OF PSYCHO-PHYSICAL TRAINING OF SHAOLIN MONKS
A.M. Kozlov
Kozlov A.M. The system of shaolin monks' psychophysical training. The article reveals basic aspects of fighting monks' training in the Shaolin Monastery. The charter, way of life of the legendary cloister, the peculiarities of mental autoregulation with the object of self-perfection and abilities to generate higher levels of mental and physical activity in extreme situations are thoroughly considered.
Glory to the Shaolin mountain retreat in Henan, the cradle and center for the development and teaching of the art fisticuffs(quan-shu), spread throughout the cities and towns of the Celestial Empire.
Excellent physical training, filigree possession of your body, technique hand-to-hand combat and with a monastic staff, solidarity, steadfastness, courage and contempt for death multiplied the strength of warrior monks. Hand-to-hand training was based on the results of training that was superhuman in difficulty, instilling the conviction that a usen (warrior monk) would always be able to repel an enemy attack and himself deliver a decisive retaliatory strike. The Shaolin-si self-defense system directly opposed an unarmed adept - armed, fitness, quick reaction and instantaneous concentration of physical strength - to the ability to wield a spear or sword. The feeling of strength, physical and moral superiority over the enemy gave the novices of the famous monastery confidence in their actions in any situation.
The founders and patriarchs of Shaolin developed a monastic charter, which subsequently, over the centuries, was strictly observed in the holy monastery and numerous Buddhist communities. The monks got up early in the morning with the first rays of the sun and two hours at any time of the year for outdoors, protected from the weather only by a canopy, indulged in meditation. Then there was a kind of warm-up, and a set of exercises bequeathed by the patriarch of martial arts Bodhidharma and supplemented by his successors. In conclusion, much attention was paid to the culture of the body, water procedures and various types massage.
The practice of mental self-regulation with the aim of self-improvement occupies a central place in the system of psychophysical
of the legendary monastery, which made the most significant contribution to the formation of the philosophical and methodological basis of oriental martial arts. Martial arts were considered, first of all, as a means and goal of such self-improvement, since the main idea of meditation is to get in touch with the internal processes of our being, to do this in the most direct way, without resorting to anything external, unnatural, and with the help of psychological self-tuning to produce in itself an increased mode of mental and physical activity, which in many respects qualitatively differs both from its own state at the initial level, and from the average statistical norms that most individuals who do not engage in special psychophysical training obey. Thus, Buddhism is associated with the reality of human existence, practical methods of self-regulation and training of mental and vegetative systems, which give the adept the opportunity to consciously manage their neuropsychic state and increase the ability to improve voluntary and involuntary functions of the body, making any socially significant practice more productive, which is an effective means mobilization of spiritual and physical forces to solve specific problems of martial arts.
It has long been noted that nervous system, especially in extreme situations, has a great influence on the activity of all body systems: endocrine, cardiovascular, digestive and somatic. A trained, adjusted, controlled nervous system can instantly mobilize all the internal resources of the body for a specific
action or complex motor actions, causing a sharp increase in energy capacity and its productivity.
The art of mobilizing the will and psychophysical processes, developed by the Shaolin patriarchs, has become an indispensable tool for martial arts masters. The state of concentration of maximum strength for victory is achieved:
Firstly, with the help of passive and active meditation, self-immersion in a kind of somnambulistic trance. Wu-shu ( martial arts) meditative state - absolute attentiveness and control of the situation, increased speed, dexterity and strength. Consciousness is unshakable, while the body is mobile and plastic in constantly changing circumstances;
Secondly, due to the formation of a rational, perfect and variable technique, proven by centuries of experience and the consolidation of clear motor reflexes through long-term training of the neophyte, as a form of active-dynamic psycho-training, in which the main condition for success is an instant reaction and unmistakable coordination of movements;
Thirdly, due to the ability to accumulate, control, stimulate and direct, at will, the flow of vital bioenergy of the quasi-material substance "qi" to activate physiological and psychophysical processes, implement the required dynamic structures at the level of the maximum and transcendental capabilities of the individual. A similar situation, in which there is a bizarre mixture of the most incredible mysticism with well-thought-out and reasonable research in the field of physiology, psychology, autogenic training and hypnosis, was developed by theorists Taoist yoga and adopted by adherents and martial artists of Shaolin.
After meditation and a short breakfast in the refectory, it was time for cult ritual performances, philosophical conversations, kuan1, venda2, sanzen3, contributing to the enlightenment of the light of the mind of the Buddha.
1 Kunan (koan - Japanese) - illogical dialogues and statements.
2 Venda (mondo - Japanese) - genre of dialogue, precedent
enlightenment.
The training methods of the Shaolin Monastery are still completely unknown, but it is known for certain that the classes were divided into joint and individual. Martial arts classes were held in the inner courtyard of the holy monastery, in bad weather, under a canopy for meditation. The entire community lined up in rows in a strictly defined order, in accordance with their position in a rigid system of hierarchy. The chief mentor of martial arts and four assistants came out to the ranks of the monks. The teacher and novices bowed in a ritual bow. Having uttered magic spells-mantras, they began to repeat combat techniques and master new ones, then the movements were combined into “ligaments” and completed tao complexes, performed together, rhythmically and harmoniously, accompanied at decisive moments by uterine cries, howling or hissing. Martial arts, which occupied an important place in the life of the inhabitants of Shaolin, were seen as a continuation of religious practice, as active meditation, as the knowledge of the heart of the Buddha. During the 11th-17th centuries. the monastic system of self-defense developed successfully, enriched by innovations. Basically, such modifications were the result of studying combat experience founding fathers, the strongest masters of the community and bionics of the animal world. In the life of the monastic monastery, more and more importance was attached to the strengthening of the body, aimed at purifying the spirit, the general hardening of the body, and the careful development of combat techniques.
Lunch at noon. In the diet: rice, soybeans, legumes, vegetables, fruits, healthy roots and herbs, medicinal infusions and tonic decoctions. It was believed that vegetarian food allows not only to sacredly observe the commandments of the Buddha, but also creates ideal conditions for the "cultivation" and circulation of "qi" (vital energy).
After a short rest, wu-shu classes were resumed, but this time the entire flock was divided into three groups: neophyte novice, old masters and the middle link. Beginners, "girded with a rope" (a thick white rope - an indispensable attribute of a monk), in small groups under the guidance
3 Sanzen - private conversations with the teacher.
"elder brothers" - experienced mentors (shifu) diligently studied the basics of quan-shu: stances, movements, strikes, blocks, combinations of techniques, etc., spending weeks, months and years perfecting each element. And only after 3-4 years they were allowed to start mastering sparring with a partner.
The middle link - warrior monks continued to stubbornly polish the technique of complex defense and attack structures of combat operations, paying special attention to practicing tao and free combat with one or more opponents, and in later years mastering the technique and tactics of combat with weapons and unarmed against an armed warrior .
The old masters comprehended the secrets of the natural activation of human biological capabilities, the mysteries of acupuncture and acupressure, the method of "death touch" - point impact and destruction in a combat situation of the vital activity of a particular organ that causes paralysis or death, methods of resuscitation, treatment of ailments and much, much more.
By evening, everyone was again lined up together to demonstrate their successes and achievements to the mentor of martial arts. At the same time, excessive self-confidence and
portability was not encouraged. Calling the braggart forward, the mentor easily proved the imperfection of his knowledge. The ethics of the legendary monastery ordered the master to remain in shape until old age and be able to oppose combat experience, fortitude to the excitement of the young.
Light dinner in the evening. A lot of time was devoted to education, the study of philosophical and other sciences, reading books, and doing arts. Work within the monastery. Rest. Further, not as long as in the morning, meditation and again water procedures, massage and sleep.
Wushu training in Shaolin was based on the principles that later formed the foundation of most martial arts schools:
A gradual increase in the complexity and volume of the mastered material;
Following the destined path-Tao throughout life, practicing diligently and constantly;
Observance of moderation in food, refusal to use meat, wine and abstinence from debauchery;
Compliance with the ritual, following the traditions and commandments of the Buddha.
Received November 30, 2006
Accepted for publication December 1, 2006
LEGISLATION ON THE OFFICIAL DAILY LIFE OF OFFICIALS
IN THE FIRST QUARTER OF THE 18TH CENTURY
I'M WITH. Cheremisina
Cheremisina Y.S. Legislation on officials’ duties of service in the first quarter of the 18th century. This article depicts the main legal acts which regulate the activity of state officers in the central administration apparatus during the time of Peter the Great. Analyzing the content of the General Regulations, Table of Ranks and some other legal documents, the author reveals the whole picture of an official’s working day and describes the new order of career development. The article enables the reader to have an outlook on the way of state officers’ life and work during the time of Peter the Great.
The history of the Russian public service spans several centuries. It is inextricably linked with the creation of the Russian centralized state, the survival of which in difficult geopolitical conditions was largely determined by the service of all social groups (estates) for the benefit of their own.
countries. It is no coincidence that there were ideas about Russia in the 11th-11th centuries. as a "serving state". Laws of the ХУ1-ХУ11 centuries. determined exactly what service each service person had to carry out. Avoidance was severely punished.
Hand positions, stances and basic techniques
Today, when you get acquainted with the first kung fu combinations, including some basic techniques, basic hand positions and main stances, you will take the first step into the field of fundamental centuries-old knowledge, gathered together and preserved by the power of human experience and wisdom.
For centuries, kung fu masters have painstakingly figured out exactly how to best use certain methods of attack and defense in various specific situations. For example, they discovered that a punch at waist level is much more effective and powerful than a punch at shoulder height. By maintaining a good balance of your torso at all times, you can deliver kicks more accurately and powerfully than from an unstable position. By making circular swings with your hands, you can minimize all the actions of the enemy, completely blocking his punches with your hands. By tilting the torso back and adopting a certain stance, one can avoid a kick without moving from one place. All movements of this kind, helping a person to win in hand-to-hand combat, were properly calibrated and honed and assembled into a system that we now call kung fu techniques.
The very first kung fu techniques were created through repeated trial and error. Later, when the masters of hand-to-hand combat collected a sufficient number of various techniques to create on their basis the main theoretical rules and principles for their application, their purposeful study and research began to play the main role in the development of the art of hand-to-hand combat. For example, our ancestors managed to establish that the enemy can be delivered not only with direct punches, but also with blows from the wrists and elbows. They also realized that such wrist strikes are effective only when the arms have sufficient physical strength and the opponent is at a remote distance. If you do not have enough arm strength, and the enemy is close enough, then you should use the elbow. So, little by little, theories of modern hand-to-hand combat were created, on the basis of which the art of kung fu could further develop independently, that is, drawing new knowledge and creating new rules not on the basis of “peeping” at real fights, but through purposeful experimentation in the classroom in a friendly atmosphere, involving the mutual exchange of experience.
The old kung fu masters also guessed to borrow a lot of valuable material for studying from the nature around them, that is, by observing the behavior and movements of animals, birds, insects and reptiles. Do not underestimate the capabilities of our smaller brothers: with the exception of the ability to think abstractly, we, that is, people, are in many ways very much inferior to animals and
birds, especially when it comes to such things as physiology and anatomy, the development of the senses and the instinct for survival and self-preservation. The power of a tiger, the endurance of an ox, or the swiftness of an eagle have long become household names. Even very small and harmless creatures can teach a person very important things for hand-to-hand combat. A rabbit or a squirrel, for example, has a phenomenal ability to predict the approach of danger and instantly disappear from the field of view of the enemy, while showing miracles of resourcefulness and dexterity. Therefore, the old masters of kung fu not only created their techniques on the basis of observing the movements of animals, but also tried to notice the basic qualities of “character” inherent in these creatures. On the basis of these "animal" traits of behavior, new ways of training certain human abilities, for example, "tiger" power or "rabbit" agility, were later based.
All these techniques and skills have been accumulated and improved for many centuries in a row, passed down from generation to generation. The Shaolin Monastery became the first socio-cultural institution in which these ancient arts and individual skills in the field of external form, internal content or theoretical information began to be improved and developed on a purposeful systematic basis. The heirs of the traditions of the monastery manage to hold this palm to this day.
For example, while most of the world's martial arts use only the clenched fist to strike, in kung fu there are more than 20 various forms attacking brush. In other martial arts, little importance is attached to how the fighter stands and in what position he is, while in kung fu there are more than a dozen different special stances, the development of which is given special attention in the training process. Therefore, today you will not only get acquainted with the first combinations of kung fu, including some basic techniques, basic hand positions and main stances, but you will take the first step into the field of fundamental centuries-old knowledge, brought together and preserved by the power of human experience and wisdom.
THE MEANING OF FORM AND FORMlessness
For a beginner, kung fu moves, with their varying hand positions and unfamiliar stances, may seem “unnatural” at first. Of course, in the event of a real combat situation, anyone who is not at least familiar with the basics of kung fu is unlikely to be able to stand in a bow-and-arrow stance and perform a direct right hand strike with the Black Tiger Rip out Heart technique. For a beginner, especially for a European, it seems much more natural to take the position of a sambo or judo wrestler and hit like a boxer. However, all these "unnatural" techniques have a lot of technical advantages over the usual voluntary movements. For example, when using the same Black Tiger Rip Heart move, your strike has much more power, and your body position is more stable. Therefore, in order to learn how to use all these advantages, the novice student must conscientiously study all the movements and stances that seem “unnatural” to him at the beginning so well that in time they become his “second nature”.
In the early stages of training, the student must repeat all the movements and techniques of the instructor as clearly and carefully as possible, paying most attention to the external form of the exercise. This stage of learning is usually referred to as "from formlessness to form."
In the more advanced stages, once you've gained some experience with the outward forms of kung fu, you can begin to modify them on your own depending on the requirements of a particular combat situation. For example, instead of standing strictly upright in a bow-and-arrow stance while throwing a black tiger strike, you can, if the situation requires it, lean forward slightly to increase the range of your strike. This stage is called “from form to formlessness”, that is, it means that, having mastered the standard forms of kung fu, the student can already give free rein to fantasy; without going beyond the general boundaries of the standard form, it is possible to vary and modify the methods of using arms, legs and all other parts of the body when conducting certain kung fu techniques. Many experienced masters sooner or later generally depart from the standard form of kung fu, completely not caring about its observance in battle, since their art is already so great that, no matter how they experiment with the enemy, victory will certainly remain with them. It's the same as fighting an adult man with a three-year-old child. An adult man has such a colossal superiority in strength and experience that a child does not have a single chance, even if a man fell asleep for a while in the middle of a duel!
However, each student needs to thoroughly know all forms of kung fu, which is achieved only through daily "hard training. But before you start learning techniques and combinations, you need to master the art of holding your hands correctly in certain basic "kung fu hand positions." fu" as well as maintaining balance in the main "kung fu stances".
SOME POSITIONS OF THE SHAOLIN STYLE BRUSH
It is said that it is better to see once than to hear a hundred times. On fig. 6.1 and 6.2 show several basic hand positions.
Rice. 6.1
Hand Positions 1-9 Shaolin Kung Fu Style
Rice. 6.2
Hand position 10-18 Shaolin kung fu style
1. "Smooth fist".
2. "Sun-shaped", or "vertical" fist.
3. Blow "leopard".
4. Hit "eye of the phoenix".
5. "Elephant" fist.
6. Palm "swallow wing".
7. The palm of the "dragon".
8. "Dragon paw".
9. "Tiger paw".
10. "Eagle Claw".
11. "Head of the snake."
12. One Finger Zen.
13. "Finger-sword".
14. Crab claw".
15. "Crane's beak".
16. "Monkey paw."
17. "Praying mantis foot".
18. "Hand-hook".
Some of these hand positions are basic to their respective kung fu styles. That is, for example, in the style of "monkey" or in the style of "praying mantis", respectively, either "monkey paw" or "praying mantis paw" are mainly used. "Crane's beak" and "hand-hook" outwardly seem the same, but they act completely differently. As can be seen from the name itself, the "crane beak", used mainly among the styles of Southern Shaolin kung fu, is precisely "peck", for example, at the opponent's vital points, while the "hook hand", used more in northern styles, "cling", for example, by the legs or arms.
The richness and diversity of kung fu techniques is amply expressed in more than a dozen different percussion technician, designed only for the use of "even fist". These techniques are shown in Fig. 6.3-6.5.
1. Direct hit.
2. Cannon strike.
3. Hit with a "horn".
4. Diagonal kick.
5. Sweeping blow.
6. Hit with a "whip".
7. Wavy punch...
8. Chopping blow.
9. Hanging blow.
10. Plunging blow.
11. Axillary punch.
12. Throwing blow.
Other stroke positions are used less often, and the technique of these strokes is not so diverse.
Straight fist punching techniques
RIDER POSTURE AND OTHER STANDS
On fig. 6.6-6.9 show the main stances adopted in the kung fu of the Shaolin monastery.
1. Pose of the "rider".
2. Bow-and-arrow.
3. "Deceptive leg."
4. "Unicorn step."
5. "Step ring."
6. One foot stance.
7. Side stand...
8. Tilt stand.
9. J-stand.
Shaolin Stances (1-3)
Shaolin Monastery Stances (4-8)
Horseman pose also shifts your center of gravity from shoulder level to stomach level, making you “fresh on top, firm on bottom,” that is, alert and balanced, both physically and mentally. These two qualities, and much more than the special techniques you will learn later, are the main distinguishing features of a kung fu master. And finally, the “horseman” posture forms a clot of energy in your abdominal dan tian, that is, the energy field. Only when enough energy is accumulated in your dan tian, you will be able to work on developing inner strength in yourself, since this strength stems precisely from our energy fields and depends entirely on their state.
In general, the posture of the “horseman” is a rather complicated form of zan zuan (“the art of stable positions”) of the ki-kung of the Shaolin monastery, and therefore doubly deserves the time and effort that is devoted to its development. One of the main reasons why many students, despite seemingly long years of practice, do not achieve success in kung fu is the poverty of their internal energy sources in the fields of dan tian. As a rule, this lack of energy is usually caused by initially small and incorrect training in those areas and varieties of zan zuan, which are prescribed by the characteristics of their chosen style of kung fu.
I would like to give you some useful tips about working out the “horseman” stance. Your torso should be absolutely straight, shoulders back and hips almost parallel to the ground. Remember that you can not unbend your legs a little and stretchup when you get tired - most beginning students automatically sin with this, without even realizing to themselves. Despite the possible tension and even slight pain resulting from an unusual uncomfortable posture, try to completely relax your muscles and mind. Concentrate only on your abdominal field dan tian, that is, on the abdomen. You can close or open your eyes, as you wish, but the main thing is not to think about anything. Most people at first cannot stand in this position even for a minute, however, if you want to achieve something, find the strength in yourself to hold out sooner or later in the “horseman” position without changing position and without indulging yourself for at least five minutes. In order to reach even this minimum, you need to practice the Horseman Pose daily for at least three months.
If you feel like it, when you get too tired of being in the “horseman” position, you can smoothly transition from this to other stances, such as the bow-and-arrow stance (in which body weight is evenly distributed on both legs) or in the “fake leg” stance (where more than 95 percent of the body weight is on the back leg). Just turn your torso and change the position of your legs without relaxing or assuming a natural position. When you are rested and ready to endure one more “workout”, also return back to the “horseman” position. In addition, spend some time practicing the single leg stance and the unicorn step (in which 60 percent of the weight is on the front foot and 40 percent on the back foot). These five stances listed above are fundamental in the art of kung fu, and therefore they are called "basic".
After working out the stances, you should do leg exercises that develop not only their strength and stability, but also their flexibility and mobility. On fig. 6.10 and 6.11 show six exercises, in our school of kung fu of the Shaolin monastery "Wanam" collectively called "the art of the flexible leg." (This is just our own name; other schools may use very different exercises for stretching and developing legs.) Each exercise should be performed at least 10-20 times.
BASIC TECHNIQUES OF SHAOLIN STYLE
Once you are familiar with the hand positions and stances of Shaolin kung fu, you can move on to learning the following eight simple techniques. In the kung fu of the Shaolin monastery, each technique has its own name filled with deep meaning and very poetic. I give the names of all the techniques in direct translation, despite the fact that most of the lyrics are lost in this case. You can practice these techniques by looking at fig. 6.12-6.15.
1. "The black tiger rips out the heart"
2. "A lone tiger emerges from a cave"
3. "Poisonous snake throws out poison"
4. "Beauty looks in the mirror"
5. "Precious duck swims through the lotus"
6. "Swing from the "deceptive leg" stance"
7. "Gold star in the corner"
8. "The immortal emerges from the cave"
Learn one move each time and practice it day after day until you have mastered its technique before moving on to the next. Remember that the meaning of learning kung fu lies in the equal development of strength and skill, which in this case means the ability to skillfully and skillfully carry out already familiar techniques, and not the ability to somehow learn as many of them as possible, focusing only on quantity, and not for quality.
The drawings show only either “left” or “right” forms of holding techniques, however, you should work out each technique equally many times in a row in both of its variants. At first, start each technique from the “readiness pose”, that is, stand up straight and relax, keeping both fists clenched at the waist. Perform the reception, then return to the “readiness pose”. Later, you can start and finish practicing techniques in any arbitrary position.
At first, you should work out all the tricks in the sequence that was shown in the picture, but then you can do them in any order. As a rule, it takes a beginner about three months of daily training to accurately memorize all the techniques shown, provided that each “work-out” (not counting the time of the rest of the kung fu classes!) Lasts about an hour and a half.
As I explained to you in the previous chapter, if you want to achieve the best results in the maximum short time, you should correctly set all your goals and outline the next tasks.
For example, it would be a good idea to dedicate the first three months of class to daily practice of all stances and techniques and call this course "Basics of Shaolin Kung Fu". In this case, the term "basics" means that all your future success depends entirely on how successfully you master these basic stances and techniques. And even if you already have some experience in other martial arts, but not in kung fu, you should still spend three months on its "basics".
The main goal of this course, of course, will be to create a solid foundation for the further development of your "own" Shaolin kung fu kung fu, including all the theoretical information, and the importance of the "rider" posture, and the principles of differences in the basic positions of the hand, and the reasons , according to which you need to work out all the tricks for a long time alone, and not with a partner. (If you have not yet found the answer to all these questions, read this chapter again.)
The course tasks at this stage include familiarity with specific stances and hand positions adopted in Shaolin kung fu, the ability to correctly and skillfully take certain stances and carry out learned techniques, lowering the center of gravity of the body to gain greater stability, as well as the ability to accumulate vital energy in the abdominal dan tian - to prepare for the development of internal strength in oneself in the future.
You should outline for yourself a range of priority personal tasks, coordinating them with your personal capabilities and requests. As an example, here I can only give you very rough recommendations:
. 1. Sit in the horseman position for at least 5 minutes.
. 2. Be able to walk fifteen kilometers without feeling tired.
. 3. Perform all eight basic kung fu moves in a row without a single flaw.
. 4. Perform three series of all eight basic kung fu moves in a row without feeling tired.
At the end of this stage of training, you will be able to compare all the results achieved with the set course and personal tasks and correctly evaluate all the efforts expended.
What do we wish our relatives and friends first of all? What do we think about as the most important part of our life?
You probably already guessed that the correct answer is health. But how many people do anything for their health other than idle talk? If you decide to take care of your health, then it's time to start doing it right now.
We have translated for you an article by the great martial artist and Shaolin monk Shifu Yang Lei. In it, he gives some useful advice for people who want to stay healthy and young for as long as possible.
Some of these tips are hard to apply to our lives. For example, kung fu classes in many countries have long turned into a semblance of martial arts, and at best, one person out of a thousand has heard about lung energy.
However, many tips are relevant and can really help in achieving health and balance in our lives. Do you agree?
And today I present to you a video with Shaolin stretching methods.
When working on flexibility, there are 3 main principles to follow:
1) Graduality, implying a gradual increase in the complexity of exercises and an increase in the load and range of motion in the joint.
2) Regularity, implying daily flexibility exercises for at least 30 minutes during training.
3) An integrated approach to the development of flexibility. This implies a uniform development of the mobility of all groups of joints and an increase in the elasticity of all muscles and ligaments.
Some exercises can be performed slowly, mentally gently directing the breath to the stretched area. Stretching exercises can be considered one of the types of breathing meditation.
Kung fu workout
The warm-up is conducted by Useng of the Sunshan Shaolin Monastery, a monk of the 34th generation, Master Shi Yanbin. This film will help you diversify and make any sport interesting, as it contains the unique warm-up techniques of the Shaolin monks. The film features:
1. Warm-up exercises
2. Strength exercises
3. Coordination exercises
The film also includes a study of the basic stances and strokes of Shaolin Kung Fu, which will help anyone who wants to take their first steps in learning the martial arts.
Remember! That a person who is more flexible than his rival has an undeniable physiological and psychological advantage.
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1. Tilts standing with legs wide apart. First, you should perform forward bends, then turning, press against the leg and reach for the foot, make ten smooth swings and fix, pressing against the leg for ten seconds. Keep your back as straight as possible. Do the same for the other leg. |
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2. Tilts from a standing position, legs together. The execution technique is similar to the previous exercise. Try to bend as low as possible and press against your knees, keeping your legs and back straight. (Lock the position for 10 seconds and repeat) |
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3. Tilts forward to the foot of one leg from a standing position. The supporting leg is bent, the other leg is straightened, placed in front of the heel. With both hands, pull the sock towards you with effort. Try to tilt your forehead, nose or chin to the toe. To do this, you need to keep your back straight and pull the thigh of the left leg into yourself. |
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4. Tilts to the side to the foot of one leg from a standing position. Similar exercise the previous one, only the slope goes to the side. The supporting leg is bent, the other leg is straightened and set aside. In a lateral tilt, strive to get your head to the toe. (Do ten tilts on each leg) |
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5. The front leg is bent, the entire foot is pressed to the ground. The leg standing behind is straightened and rests on the heel. It is necessary to do springy swings, at the same time pressing on the pelvis, making sure that the straightened leg does not bend. Try to lower the pelvis as low as possible. |
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6. In a sitting position, keep your back straight (smoothly on the exhale) pull the foot of the foot towards you, trying to touch the tip of the toe of the foot with your forehead. Perform the exercise ten times without forgetting about breathing, and change the leg. |
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7. Tilts in a sitting position. Grab your feet with your hands and smoothly exhale, reach for them, while trying to keep your back straight. (After ten repetitions, fix the position for 10 seconds) |
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The next 4 exercises are, of course, for advanced adepts of the Shaolin art: o). However, this must be strived for - there is no limit to perfection! 8. Longitudinal twine. The legs are straightened, one is in front, the other is behind. The pelvis is turned perpendicular to the line of the legs. Hold the stretch for 1 minute or more. Then turn the body to the other side. (Without getting up, smoothly move into transverse twine) |
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9. Tilts forward in the longitudinal twine. The back should be straight. Strive with forehead, nose, chin to reach the toe of the foot. In the end, you can do half twine to start: o) |
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10. Bending back, in a longitudinal twine. Try to bend your back while gently swaying. |
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11. Cross twine. To develop a transverse twine, you should put your legs wide, lean your hands on the floor, gently swaying up and down, gradually spread your legs wider and wider. Fix in the maximum depth of the twine for 1-3 minutes. (At the end of the exercise, massage your legs and jump a little) |
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12. Tilts forward to the raised leg. The supporting leg is straightened, the toe is directed forward. The raised leg lies on a support, at the level of the belt. With both hands, grasp the sock, pull in the thigh and push the knee. Bending down, try to reach the toe of the foot with your forehead, nose or chin. |
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13. Tilts to the side to the raised leg. The exercise is similar to the previous one, but you should bend sideways. The toe of the supporting leg is turned to the side. Leaning towards the leg, keep your back straight, after ten repetitions, fix, pressing against the leg. |
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14. Mahi with a straight leg back (hit hoi ti tui). Grasp the support at waist level with your hands, your back is slightly arched. With a straightened leg, swing back with maximum amplitude. Do not allow the body to turn towards the fly leg. |
Shaolin monks have always been closed to the world. Once modest monastery, based in the Chinese province of Henan, has been pushing the boundaries of the human mind, body and spirit for centuries. After a terrible fire in 1929, most of the records in the monastery were lost. But a monk named Jin Jing Chong managed to collect the preserved knowledge. With the blessing of the head of the monastery, he managed to create a method for teaching the 72 arts of Shaolin. Today we will talk about how the monks manage to achieve their superhuman abilities.
1. Pulling out nails
You need to drive a nail into a board of wood, and then tear it out with three fingers. Students practice this for several months. When they manage to easily pull out the nail with their thumb, forefinger, and middle finger, they make the task more difficult, and the monks begin to try to pull the nail out with the thumb, ring finger, and little finger. huge power even the weakest members of the body is an axiom of Shaolin training. Each finger on both hands should have equal strength and muscle endurance. When the complicated procedure becomes easy, the piece of wood is moistened with water before driving the nail into it so that the nail rusts and is more difficult to get.
2. Kicks
One has only to imagine: you come to study martial arts in the famous Shaolin, and you are sent ... to kick stones. But this is actually one of the disciplines of Shaolin. Beginners start learning this technique by kicking small rocks with bare feet. The purpose of this skill is not to develop the strength and elasticity of the muscles of the leg, but to "stuff" the leg until the kick on the stone is almost not felt.
3. The skill of "lightening the body"
Although "light body prowess" is considered a popular martial arts movie stereotype, it is a very real Shaolin practice. In the monastery records, there are references to men weighing 50 kg, who were balancing on branches like butterflies or bees. This is a truly fascinating Shaolin practice based on a unique and seemingly impossible training routine. The training began with the fact that a massive clay basin filled with water was placed on the floor.
The trainees were forced to walk along the edge of this pelvis with a load so that it would not turn over. This went on every day for several hours. On the 21st day of each month, a bucket of water was scooped out of the basin, and the load was weighed down on the trainee. At the end, the monk had to walk along the edge of the empty basin without turning it over. When the student mastered this process, the large clay basin was replaced by a large wicker basket filled with iron shavings.
4. Golden cicada skill
The golden cicada's skill is also commonly known as "iron crotch" and this is no joke. The training began with intense meditation aimed at clearing the mind of all anxieties. One of the goals of this mental training is to be able to independently induce an erection during meditation, and by doing this purely due to the concentration of qi at the base of the navel. The second stage of training consisted of the fact that the student began to be beaten in the crotch with hands, feet and even with weapons in order to reduce pain upon impact.
5. Method of revealing the truth
At its core, this method is a series complex care from shock and rolls. Falling face down on a stone floor, somersaults that deform the spine, and even stances in which the trainee "jumps" to his feet from a prone position are all steps on the path to mastery. When a person has mastered these "eighteen somersaults", then he can continue to improve his skills by learning the following 64 acrobatic techniques. The great masters who perfected this technique could do countless somersaults in countless ways. Moreover, it "strengthened the qi" as well as the skin, bones, and muscles.
6. Hugs with trees
During this unusual training, the monk was required to hug a tree and pull it towards him until he collapsed from exhaustion. Progress began to appear only after the first year. The first step to mastery is the ability to shake a tree so that a few leaves fall from it. A year later, the trainee had to shake the leaves from the tree without stopping. This practice had to be continued throughout life. If the master of this practice clasped his opponent, as he had done for years with a tree, then fatal injuries were inevitable.
7. Iron head
There is a good reason why headbutts are banned in sports like mixed martial arts - the risk of traumatic brain damage. But the iconic Shaolin "iron head" technique not only recommended these kinds of strikes, but prescribed them as a normal training regimen. The students strengthened the frontal bones and upper part skulls to almost superhuman strength. And they achieved this very simply - they threw stones at the heads of the monks for many years to strengthen the bones of the skull.
Having survived dozens of microcracks that healed, the bone could become incredibly strong. Such training of the head began with the fact that the monks wrapped their heads in silk and carefully began to beat their heads against a stone wall. After a year of such training, the trainee removed several layers of silk and continued the process for at least 100 days, after which the silk was completely removed.
Teaching the Iron Bull Technique at the Real basic level began with the "scraping" of his own abdomen. This was done daily and nightly, first with fingers and palms, and then with knives. This was done during both training and rest. After sufficient hardening of the skin, training moved on to punches in the stomach and continued "scraping" of the abdomen with a knife. When punches no longer caused pain, they moved on to hammers.
After 40 years intense training and meditation in Shaolin, the monk Xi Hei Ji traveled all over the country, visiting every monastery in the northern and southern provinces, and not a single person could overcome him. Legend claims that this was made possible thanks to his technique. At the very beginning, when Si Hei Ji began his studies, he daily passed by the same tree, on the branch of which he hung a load. Every day he poked this load with his finger, after which it swayed.
After several years of such exercises and constant meditation, he found that when he imitated poking a weight with his finger, while not actually touching it, it began to swing. After that, he began to repeat the same with a burning flame, and soon he was able to extinguish the flame. In the end, the monk achieved that he was able to put out the fire burning in the lamp ... behind the glass (without breaking the glass).
10. Diamond Finger
As a young man, the monk Hal-Tank visited Chicago, where he demonstrated his skill: handstand, keeping the weight of the body on one index finger. More surprisingly, he performed the same trick over 50 years later, at the age of 90. Until his death in 1989, he was the only person who was able to perform this "diamond finger" technique.