I gave this book a big name, in fact, I just want to explain the most important thing that ordinary people want to know about the fate of life, that is, the problem of cultural cognition and fate, which is called numerology in the East and psychology in the West. Pen @ fun @ pavilion wWw. ｂｉｑUｇE。 ｉｎｆｏ

We know that knowledge affects human progress, and that cognition is the beginning of human civilization. To understand why the Easterners are keen on the study of the I Ching, while the West uses a philosophical approach to the question of human nature, why are there completely different ideologies and cultural values between the East and the West?

To illustrate these problems, we must first start with the Book of Changes, only by understanding the true meaning of the Book of Changes, can we truly understand Chinese traditional culture and Chinese civilization. In order to fully understand the true spirit of traditional Chinese culture and understand why Chinese traditional culture lacks spiritual existence and becomes the real reason for "absolute material" culture, in this book I will comprehensively explain the reasons and principles for the formation of the I Ching, and detail the influence of the I Ching on the ancient Chinese chapter by chapter. Let's start with the first chapter of the I Ching.

The first hexagram of the Book of Changes, the Qian, the Qian, the Yuan Heng, and the Lizhen.

On the ninth day of the first month, the hidden dragon is useless.

Ninety-two, see the dragon in the field, see the lord,

Ninety-three, the gentleman is dry all day long, and he is not to blame.

Ninety-four, or jumping in the abyss, no blame.

Ninety-five, the flying dragon is in the sky, and it is beneficial to see the adult.

Shangjiu, Kanglong, has regrets.

With nine, the dragons have no head, auspicious.

To understand the meaning of this hexagram, we must first understand the true meaning of the word "dragon".

The dragon is invisible, and it is an animal created by the ancient Chinese. "Compendium of Materia Medica: Wings" cloud: "The length of the dragon's scales." Wang Fuyan has nine shapes: the head is like a camel, the horns are like a deer, the eyes are like a rabbit, the ears are like a cow, the neck is like a snake, the belly is like a mirage, the scales are like a carp, the claws are like an eagle, and the palm is like a tiger. It has eighty-one scales on its back, with nine or nine yang numbers. "Shuo Wen Jie Zi" contains: "Dragon, the length of the scale insect, can be dark and bright, can be small and huge, can be short and long, ascend to the sky at the spring equinox, and dive into the abyss at the autumn equinox." From these two paragraphs, it can be basically understood that the "dragon" is a long insect with long scales that can fly, can bend and stretch, can be long and short, can be large and small, can be bright and hidden, ascend to the sky at the spring equinox, and hide at the autumn equinox. So, is such an animal like a dragon cloud entwined in clouds and mist, which can call the wind and rain and turn things around? It can be seen that the Chinese in ancient times described the dragon as a totem or demeanor, that is to say, the ancients used the "dragon" as a tangible and powerful animal to metaphorize, and the dragon as a kind of thunderous astronomical meteorology.

Knowing the true meaning of the dragon, it is easy to understand the meaning of this passage.

Regarding the Book of Changes, the ancients believed that it was divided into three parts, the Xia Dynasty as "Lianshan", the Shang Dynasty as "Guizang", and the Zhou Dynasty as "Zhou Yi", and called the Three Changes. It can be said that there is an ancient Chinese civilization and there is a Book of Changes, and there is no ancient Chinese civilization and there is a Book of Changes, and the generation of the Book of Changes is earlier than the written civilization. In other words, after the Chinese people formed an ethnic group and settled along the Yellow River, there was the I Ching. Why do you say this, because, the people who settled along the two sides of the Yellow River appeared in writing, and the I Ching appeared in writing, which shows that the formation of the written civilization of the Book of Changes already exists in the language precipitation, and the peoples who settled along the two sides of the Yellow River have passed it on by word of mouth, and the precipitation, accumulation, and revision from generation to generation have formed the "Lianshan" that appeared during the period of written civilization, and then after thousands of years of tempering, it has become the "Book of Changes" we see today.

The Book of Changes originated from the Book of Changes and the Mountains of Lianshan, and modern archaeological excavations have confirmed that the Book of Changes came from the Book of Changes, but the Mountains have been lost. Now it can be said with certainty that whether it is the Book of Changes, the Return to Tibet, and the Lianshan, they are all related to the sacrifices of the ancients and have a great relationship with witchcraft. It can also be said that the "Book of Changes" was produced in the sacrificial activities of the Chinese people in the Yanhuang region in ancient times, and gradually formed the Fuxi gossip, and then the gossip of King Wen was derived. However, in the Warring States Period, after the processing and sorting of Confucius, the "Book of Changes" began to be divided into the Yili School and the Divination School, also known as the Xiangshu School and the Yili School.

After Confucius deleted the I Ching, the compiled Zhou Yi summarized the natural law and humanistic philosophy of Chinese understanding of nature into Yi Li, forming the general outline of the traditional Chinese school of righteousness, and eventually became the ideological program of the feudal dynasty. Since the Han Dynasty, the Xiangshu school has gradually withdrawn from the superstructure, relegated to the middle and lower classes, and finally fell to the lowest level of society.

In this book, I will not discuss too much about the reasons for the birth of the I Ching, but only elaborate on my meaning of the I Ching and express my personal views on the I Ching.

"I Ching", is the ancient people who settled along the two banks of the Yellow River used to "divination" divination of the cultural precipitation, is the ancients used to predict the future development of the law of learning, mathematical calculation method is binary, also related to the hexadecimal, octal. Therefore, the meeting point touched by the I Ching is the second, fourth, eighth, sixteenth, thirty-second, and sixty-fourth...... Relevant, presenting process, infinitely multiplied, can be infinitely advanced. Binary is a number that progresses cyclically and can be infinite, so it is also an equation for doubling the infinite size of the universe. In other words, the mathematical principles of the Book of Changes are the study of calculating the laws of motion of the development of matter, revealing the mysteries of the natural universe.

Therefore, the Book of Changes is a study that specifically reveals the law of development of all things in the universe, and it is also a study that purely calculates the law of material motion on the basis of matter. It can be understood in this way that the I Ching includes all the natural laws of the universe, whether you are nuclear fission, the Big Bang, the eternal and unchanging hyperspace, the relative in the broad sense, and the black hole shuttle in the narrow sense, all of which are included in the unity of time and space by the principles of the I Ching, that is, in the sixty-four hexagrams of the I Ching. That is to say, the I Ching summarizes the infinite number of the extension of the universe into sixty-four numbers, and gathers the laws and phenomena of the movement of matter in the sixty-four hexagrams of the Book of Changes, and uses the images of these sixty-four cardinal points to predict the regularity of the movement and change of all things in the universe, which is the I Ching.

So, let's understand the mystery of the first hexagram of the Book of Changes, the Qiangua.

"Zhou Yi Department Biography" said: "Yi has Taiji, which is to give birth to two rituals, two rituals to give birth to four elephants, and four elephants to give birth to gossip." "Fuxi innate gossip, one Qian, two dui, three separation, four shocks, five Xun, six kan, seven gen, eight kun. Queen Wen gossip the day after tomorrow, Kan 1, Kun 2, Zhen 3, Xun 4, 5 are the middle palace, Qian6, Dui 7, Gen 8, and Li 9.

Among them, the Qiangua is the first hexagram in the 64 hexagrams of the Book of Changes, divination is the pure yang of the six lines, and the six hexagrams are pure in the time of the extreme yang, that is, the development of things to the extreme yang point of time and space, and the corresponding time and space is the sun running until noon. The stems of the heavens and the earth are represented by C and noon. In the number is the first, in the universe is the sun, in the world is the sky, in the country is the king, at home is the father and the husband, in the body is the head. Bagua falls into the ninth house: one is one in the first place, and six is in the day after tomorrow. The four seasons are prosperous in autumn and decline in winter. The five elements are in the golden position, and their sex is pure yang and rigid.

This knowledge is the crystallization of the extraordinary wisdom of the ancestors of Huang Huaxia, and looking back at these theories with modern scientific knowledge is gradually verifying their great correctness. First of all, the universe began from unary fission, and pure yang nuclear transformation formed the universe, but nuclear fusion is not one, and the nuclear explosion of multiple sequences generates the entire unified time and space, and it is easy to think that the universe has undergone eight regular fissions to form a unified time and space, and this unified time and space has not stopped moving, but follows the natural law of eight easy numbers to multiply the operation of hundreds of millions of times of cyclic motion, the cycle runs a unified time and space, the movement develops the laws of the universe, and follows the natural laws of the eight standard forms, advancing and continuing the universe unchanged and ever-changing, narrow and broad cosmic laws, endless, infinitely orderly, and eternal。

This is the greatness of the I Ching.

It can be said that the Book of Changes has opened the most primitive natural science of the Chinese nation, opened a skylight of natural science for Chinese people to understand the world, and also opened a skylight of cultural thought for Chinese people to understand nature, develop society, and create civilization, forming the ideological method of understanding natural science that has arisen since the emergence of civilization by Chinese.

Since its formation, the Book of Changes is not simply a science founded for divination, but the ideological imprint of the Chinese nation's understanding of natural science, just like the knotted rope records of primitive people, remembering the most traditional, primitive and scientific natural memory of the Chinese nation. However, it was the extraordinary advanced cognition of the Book of Changes that evolved into the foundation culture of the Chinese nation's hundred schools of thought in the Spring and Autumn Period and the Warring States Period, which opened the traditional civilization of the Chinese nation for the next 3,000 years, opened a window of knowledge for Chinese feudal cultural thought, and found metaphysical means for ruling the Chinese nation.

Let me express my views on the "Zhou Yi" compiled by Confucius.

Hexagram head, "Yuan Heng, Li Zhen." "Yuan, the beginning also. Heng, Tong also. Positive, good, smooth. Steadfast, firm also. This means that when it comes to hexagrams, the fortune-tellers are firm. That is to say, everything in the world has developed to the digital stage of the operation of the "Qiangua", and the basis of the operation of things is good," Yuan Henry Zhen. "Yes, smooth, good. And it is by no means "the one who is the first, the one who is good, the one who is good, the one who is rich, the one who is good, the one who is good, ”

On the ninth day of the first month, the hidden dragon is useless. The autumnal equinox dragon dives in the water, incarnates into nothingness, and the hexagram has no meaning here, and there is no place for the diviner. This is just a picture of the phenomenon that changes the sky and fog during the autumn equinox. It's not a dragon and a hermit. … It is indeed inextricable, and so is the dragon.

Ninety-two, see Lilong in the field, see the adult. That is to say, the appearance of a fog dragon in the shape of a cloud in the field can also be interpreted as the mist steaming in the field in the morning around the autumn equinox, and its shape is like a dragon, which is conducive to agricultural production, benefits everyone, and is good for everyone. And it's not a dragon and a middle. … Junde also. What is the virtue of the virtuous, the behavior, the rules of conduct. The dragon is like a cloud, how can there be virtue?

Ninety-three, the gentleman is dry all day long, and he is not to blame. A diligent person works all day long, and when he goes home at night, he will be tired, and his body will be painful, and he will not be murderous. "A gentleman enters virtue and is faithful, so he enters virtue. Rhetoric is sincere, so the industry is also. This sentence is quite reliable, diligent and ambitious people, abide by the rules, know how to advance and retreat, start a business and start a family all day long, just for rhetoric and sincerity, faithful and honest, not hard, but worry-free, no disaster. But the second half of the sentence "know the best,... It's dangerous, but there's no blame. ”

Ninety-four, or jumping in the abyss, no blame. Bathing in the river, there is no evil, there will be no disaster. Zi said: The top and bottom are impermanent, and they are not evil. Advance and retreat are impermanent, not outliers. A gentleman who enters morality and cultivates his profession wants to be timely, so he is not to blame. Is it far-fetched to interpret "or leap" as "impermanence up and down" and "impermanence in advance and retreat"? Or leap is just a natural landscape with impermanence of weather, how can it be connected to people?

Ninety-five, the flying dragon is in the sky, and it is beneficial to see the adult. The dragon clouds flying in the sky, the rain and dew the earth, and the nourishment of all things, will inevitably be beneficial to everyone and good for everyone. How can we "respond with the same voice and seek the same breath; the water is wet, the fire is dry, the clouds are from the dragon, and the wind is from the tiger." The saints make it, and all things see it, and those who are from heaven are close to it, and those who are from the earth are under it, and each is according to its kind. "What?

Shangjiu, Kanglong, has regrets. Dragons with high spirits show remorse, which is not good for soothsayers. Expensive and unpositional, high and no people, sages are under and unassisted, and there are regrets for moving. Kanglong, the scene of steaming mist, the exuberant and leaping cloud dragon, how can it be that "the noble is above and has no quality, and the high above but there is no lower people"? Indeed, the superstructure was built for the magnates, and naturally the people had no place. "The sage is under and has no assistance, and he is moved and regretted" probably means that he is his own, and he has no luck.

With nine, the dragons have no head, auspicious. Dragons without leaders, freedom, auspiciousness. There is no holy word in this sentence, because in the eyes of feudal thinkers, it is reactionary, so it is avoided to talk about it. "Dragons are leaderless, Ji. "It contains a high degree of liberal ideology, and its self-will is serious, so it is natural to retreat.

Judging from the meaning of this hexagram, this is just a simple hexagram used by the ancients for divination, which only shows the signs of regularity in the development of things to this base point, that is, the prediction results of good fortune and evil that may appear when things develop to this stage.

However, for thousands of years, the literati and doctors and the ruling class have taken what they wanted, and the passages and chapters have taken the meaning, which has complicated it. If we look at the meaning of this hexagram from the perspective of the ideological field, it is actually a hexagram that preaches freedom, but it was later distorted by Confucius, Confucian disciples, scholars, and rulers at the highest level. "With nine, the dragons have no head, Ji. This is the manifesto of the anarchists, which, of course, no ruler or interest class will approve.

So, if we modern people get this hexagram from the perspective of divination, how should we understand it?

The first hexagram of the I Ching, the Qiangua, is a discussion of the natural phenomena that may appear in the anode state of all things in the universe, a natural phenomenon of the sixty-four kinds, and the first natural day in the sixty-four small universes. Innate gossip believes that "dry is above, Kun is below." "Count one, located in the south, the day after tomorrow gossip dry movement to the northwest, count six. From the principle of the I Ching, it is correct to see the innate Bagua, and today we see the universe as a unity of space, time, matter, and energy. In the position of pure yang, it is the natural number of days that space, time, matter, and energy are in the small universe of "Qian". Dry is not constant, dry like the sun, it is the release of nuclear energy, composed of hydrogen and helium, which ignites the eternal fire and illuminates the deep cosmic space.

If it is used to predict the law of the development of things, it is six sentences:

Yuan Tongshun Henry is good has been decided,

Obscurity is useless.

The foggy field farmers are rich and profitable,

Diligent cultivation and industry are peaceful after all.

The dragon leaps in the sky, and everyone looks up,

The dragons have no leader, and they are prosperous.