One

I've read a lot of books about the I Ching, and I've read a lot of articles about it. I found that when I first came into contact with him, I would have great interest, but once I deeply understood the author's thoughts, I would find that neither ancient scholars nor modern scholars could break away from the shackles of feudal etiquette and dogma.

What is the reason?

This requires us to go deep into the original intention of the formation of the "Book of Changes", understand what caused the formation of the "Book of Changes", and what is the reason why later generations have covered it with the halo of etiquette, righteousness and morality, and finally be revered as the "source of the avenue" of Chinese civilization and the source of Chinese civilization. It is revered by Confucianism as the "head of the Five Classics", and the Taoist Song is the mantle of learning and the source of Taoist theory.

"It is easy to be accurate with heaven and earth, so it can be the great scripture of heaven and earth, and the foundation of heaven and earth. This is the evaluation of the Book of Changes by later generations of literati.

Throughout the ages, many literati and scholars have liked to study the I Ching and give different interpretations of the I Ching, but in modern times, many people think that the I Ching is a broad and profound philosophical treatise.

This is inevitably outrageous.

In the end, whether the Book of Changes is a philosophical work or not, and whether its ideas contain philosophical content, it can be said that the real Book of Changes has nothing to do with philosophy, and it has nothing to do with it.

If you think that the Book of Changes contains philosophical ideas, it means that you do not understand either philosophy or Chinese culture.

Philosophy is a general term for the concepts of idealism and materialism, and Westerners use "love and wisdom" to study and summarize human behavior, and give it the name of "philosophy".

The word "philosophy" is a name that was summed up by the Japanese translation of Greek and the cultural thinking of the Orientals, but its core value is still the study of human beings.

And what is the I Ching?

I Ching is the study of the natural laws of all things in the world.

The "divination" in the Book of Changes is a prediction of the future development of natural materials, and a summary of the prediction results of the ancients on the law of development of things.

In this way, the Book of Changes has nothing to do with philosophy, and you can see it at a glance.

Philosophy is the study of the change of matter, and the study of the expansion from matter to matter.

The Book of Changes is a study that does not take personnel as the only direction of study, and personnel is just a rational "object" in the study of the Book of Changes.

However, the philosophical monograph on personnel only focuses on the development of human wisdom and loving action.

This is a very critical question, how did culture as a culture come about?

The question is more critical, where does culture come from, and who produces it?

Now we know through biology that there are inevitable and accidental elements in the evolution of human beings to this day, but in the final analysis, it is still an inevitable result.

On this planet, chance and inevitable results have created human beings. Human beings, the lucky ones, have produced "wisdom" between chance and necessity, and "wisdom" is undoubtedly a godsend for human beings, and it is precisely because of the "wisdom" that human beings have surpassed all living beings that human culture has been achieved, and human civilization has developed.

It is precisely because of the continuous development of human wisdom that the world of human "love" has been expanded.

"Love" is an instinct inherent in all animals, but love is limited by wisdom and exists in a block.

That is to say, love exists in any living being, but if wisdom is limited, it is inevitable that "love" will also be limited and cannot be developed.

However, human beings, who are lucky, are not only fortunate to receive the "wisdom" given by God, but also enhance their "love" because of the continuous expansion of "wisdom".

And all this is exactly what the I Ching does not have, the I Ching does not study these, and the I Ching only focuses on the law of the development of things.

What kind of knowledge is the Book of Changes, almost everyone knows this.

But you only know the superficial text, but you don't see the actual situation of the I Ching.

The Book of Changes is a book that is total, with two parts, three systems, and ten thousand ideas. It is a work of cultural agglomeration. However, there is only one thing, although it is the main divination of personnel, but it is a study that specializes in the law of the development of things, and people are only material.

Now it is said that the "Book of Changes" is a pure "materialistic" science.

Philosophy is the study of idealism and materialism, how can these two studies be comparable?

Now to trace the era of the "Book of Changes", probably you can't imagine, I wrote in my "Three Elements of Life" once said that the "Book of Changes" was produced in the mouth of ancient Chinese sorcerers, that is, it was not obtained by Fuxi's painting hexagram, nor was it rewritten by King Wen, and its theoretical formation process is both accidental and inevitable.

The result of chance comes from the soul of the wizard, and the inevitable result comes from the greed of the wizard.

In ancient times, the power of Chinese shamans came from Zhitian.

There is no need to argue that the Central Plains of ancient China was an atheistic region, and many historians and humanists believe that the ancient Central Plains was pantheistic, which is wrong and must be corrected.

In ancient times and even today, the Central Plains of China was not a pantheistic region, but an atheistic religion.

Most people here have no faith, and there is only one "self" in faith.

There are countless gods in the hearts of people in the Central Plains, but these "gods" are not souls, but "things".

In the Chinese heart, all gods are exemplary models in their hearts, that is, "myself" believes that whoever is a god is my god-man.

Therefore, the god in the hearts of the Chinese is often the ancient humanistic model and moral Tianzun.

Two

The Book of Changes is divided into two parts, one is Yili and the other is Shushu.

And Yili and Shushu are two products derived from the Book of Changes. One is the innate theory and the other is the acquired theory.

Earlier in this book, I already mentioned the theory of innate gossip and the theory of acquired gossip.

Now I will focus on the origin and application of innate and acquired gossip.

The innate eight trigrams, also known as the river map, are hexagrams composed of eight digits of Qian, Dui, Lisan, Zhen, Xun, Xun, Kan, and Kun.

The principle is "easy to have Taiji, is to give birth to two rituals, two rituals to give birth to four elephants, and four elephants to give birth to gossip." ”

The day after tomorrow Bagua, also known as Luoshu, is a hexagram composed of nine numbers: Kan 1, Kun 2, Zhen 3, Xun 4, Zhong 5, Qian6, Dui, Gen 8, and Lijiu.

What is the principle?

This is very important, I have read a lot of books about the Book of Changes, and when it comes to explaining the gossip of the nine palaces, it is all nonsense, and there is no correct and accurate answer.

So what's the right answer?

The correct answer is actually very simple, it is a sentence in the Tao Te Ching: "Tao begets one, one begets two, two begets three, and three begets all things." ”

This is the principle of the formation of acquired gossip.

I once said in the "Treatise on Jinglun" that all theories in the world must have their corresponding scientific principles, otherwise such doctrines will not be able to survive, and the fabricated cultural projects will only be short-lived, and will collapse at any time, and will not last long.

The reason why the Book of Changes has endured is that its principles are solid, it is a verified record in the practice of human science, and it is rooted in a solid foundation of mathematical theory.

So, when I first said that the I Ching is a virtual hypothesis, and now I say that the I Ching has a solid scientific theoretical foundation, am I not contradicting myself?

No, this is the core question I want to argue in this book, and it is also the core problem of the confusion of modern and contemporary Chinese.

In modern and contemporary Chinese, the understanding of the I Ching has been divided into two schools, one school believes that the I Ching is scientific and the other believes that the I Ching is pseudo-science.

So which school of thought is correct?

The answer can be said to be both true and wrong. This is the principle of the Book of Changes, everything is divided into two, the true half, the false half, the false half, the real half, the true and the false, the false and the false, the false and the real, the true and the false, the true and the false, the false and the real are not debated.

This is the truth that everything is easy to change, and everything is inseparable.

Looking back at history now, everyone is asking why Chinese culture led the world before the 13th century, but since the 13th century there has been stagnation, or even regression.

Why?

This answer is what I have said before, and the problem lies with Shao Yong, Zhou Dunyi, Zhang Zai, Cheng Hao, Cheng Yi in the Song Dynasty, and Zhu Xi, the last master.

These six people did something inevitable in an accidental period, which changed the development direction of the giant wheel of Chinese culture from then on. As a result, the giant ship of Chinese culture has deviated from the right direction of development and led this giant ship in the wrong direction.

From then on, this giant ship did not ride the wind and waves, but stopped or retreated, and finally the giant ship ran aground on the beach of the Qing Dynasty and was finally abandoned by the Chinese.

Why?

Why, exactly?

The culprit is on Shao Yong's river map and Luo Shu.

I don't know when Master Shao dreamed and drew two pictures, one crown under the name of Fu Xi and the other under the name of King Wen.

Shao Kangjie was the first person in the Song Dynasty to regain innate gossip. And made the "Huangji Jingshi Book", in this book Shao Yong created his own "Yuan Hui Yunshi" said, that the heaven and earth have gone through 129,600 years, is a process from prosperity to decline, and believes that the most prosperous period is in the Yao world, and then is the decline period, now it seems that this is nonsense?

However, there are still people in contemporary Chinese who think that Shao Yong is a philosopher, and I don't know who this "philosopher" is "slaughtering".

In my opinion, he is a poet-level fortune teller at best.

With Shao Yong's restart of the innate gossip, Zhu Xi established the theory of "rational qi" on his basis, and from this moment on, the ship of Chinese culture was destined to run aground.

Why?

To answer this question, we have to travel back in time.

One day in ancient times, a tribe in the Yellow River Valley, the tribal chieftain wore a witch costume decorated with pheasant feathers, held a witch bone (ox plate bone) and recited a word in his mouth, saying: "Ben." Prosperous. Small profits are at stake. ”

If it is annotated in modern Chinese, it is, "Benzi, run, there is a flower girl in front, you cross the river with water, there is a small profit to go, and it is smooth." ”

After reading this hexagram, it is an ordinary folk trivial matter in the imagination, and the head of the village will cut it off and predict whether the flower girl in front can get it.

How did it become a metaphysical ideological policy?

This is exactly what I have spent more than 300,000 words trying to explain clearly.

3. Notes: Zhou Yi, the 22nd hexagram, Ben hexagram (mountain fire ben), Gen upper and lower.

The original text of the hexagram

Energetic. Prosperous. Small profits are at stake.

The elephant said: There is a fire under the mountain, Ben. The gentleman is a clear ruler and does not dare to break the prison.

Ben, ornament also. From the shellfish, the sound of Hui. "Sayings". A person wearing a shell costume.

Note: The person who wears the shell costume is smooth, there is a river in front of him, and he gets a small profit when he crosses it.

The first nine resignations

The ninth day of the first month. Ben his toes, abandon the car and go in vain.

Shed, relieved. From the hand, the sound of the shedding. "Sayings".

Notes: Men in shell costumes, barefoot, abandon their carts and walk on foot.

The elephant said: Abandon the car and go to the army, and the righteous Buddha rides.

Sixty-two resignations

Sixty-two. Ben Qi beard.

Xiang said: Ben Qi beard, and Shang Xing also

Note: People wearing shell costumes should groom their beards.

Ninety-three resignations

Ninety-three. Ben Ru, Wet Ru, Yong Zhen Ji.

Note: People who wear shell costumes will always be auspicious when they run and pee and pee.

The elephant said: The auspiciousness of eternal chastity, the tomb of the end of Mo.

June Fourth Speech

June Fourth. Ben Ru, Wan Ru, White Horse Han Ru, Bandit Marriage.

Xiang said: June Fourth is also suspicious. Bandit marriage, there is no special in the end.

Ao, the old man is white. "Sayings". Han, Tenji, Akabane also. "Sayings". Bandits, like bamboo baskets. "Sayings". Kou, violent also. It is synonymous with the thief (friend invasion). "Sayings"

Note: The person wearing the shell costume is running around, the old man with white ornaments, and the white horse is decorated with red feathers, and with it, carrying the dowry in a bamboo basket, forcibly entering the woman's house, and the wedding is carried out as scheduled.

Sixty-five remarks

Sixty-five. Ben in the mound garden, bound to the silk and silk. Miserly, the end of the day.

Xiang said: The auspiciousness of the sixth and fifth is also happy.

Note: People wearing shell costumes come to Qiu Yuan, dressed in brocade clothes, and have a lot of money, but they are reluctant to spend it, and they are auspicious.

On the nine resignations

On nine. White, no blame.

Xiang said: Bai Ben is not to blame, and he is also ambitious.

Notes: White man in shell costume, worry-free.

The content of the hexagram mainly talks about marriage. "Ben hexagram" depicts a folk wedding custom painting, the man who marries wears shell costumes, neatly decorated, does not sit in a car, runs all the way, carries the dowry with a bamboo basket, forcibly enters the woman's house, and the wedding is carried out as scheduled. A happy marriage was completed.

Here are four sentences to summarize.

Benzi wears a bride,

White Horse Han is like a man.

The bamboo basket is carried into the woman's house,

A happy marriage.