ps: The theory of heaven and man induction originated from the "Book of Shang. Hong Bum. Pen & Fun & Pavilion www.biquge.info "Hong Fan" said: Su, Shi Yuruo; Said, Shi Yangruo; It is said that the time is clear, and the time is fierce; said to plot, when it was cold; Said sacred, the wind is like that. Said to blame: said madness, constant rain; Said to be arrogant, Heng Yangruo; Said Yu, Heng Yiruo; It is said to be urgent, and it is always cold; Said Meng, Hengfeng Ruo. This means that the monarch's attitude to governance can affect the change of the weather. Confucius wrote "Spring and Autumn", believing that disasters were caused by the immorality of the monarch. Confucius once said: "If there is a great drought in the state, is it not a loss of punishment and virtue? He also advised the monarch to "punish and be virtuous, and go to heaven with things." The reason why "Spring and Autumn" is a serious disaster is because Confucius believes that there is a relationship between heaven and man, and that human behavior will be felt by heaven, and heaven will respond to people according to the good, evil and evil of human behavior, and the way the world responds to people is to use disasters to rebuke people and make people reflect and change. The country will prosper, and there will be auspiciousness; The country will perish, and there will be demons. Seeing the yarrow turtle, moving the four bodies. If you are virtuous, you will be able to sense the heavens. There will be afterglow in the house of goodness, and there will be aftermath in the house of inadequacy. On the other hand, Confucius emphasized that "if you are guilty of sin, you will have nothing to pray for." ”

On the third night of the Hong Kong exhibition, the stars in the starry sky of Hong Kong suddenly shined brightly, illuminating the night sky of the whole Hong Kong as if it were day.

Celestial and human induction

Celestial and human induction, from the "Shangshu. Hong Fan", from the point of view that the human body is a small universe, its doctrine believes that heaven and man are of the same kind. Mutual induction, heaven can intervene in personnel, and people can also sense heaven. In ancient times, it was believed that the Son of Heaven had violated the will of Heaven. If you are unkind and unjust, there will be disasters in heaven to condemn and warn; If the government is harmonious, the heavens will send auspicious rui to encourage.

First, the source of the mind

1. The doctrine of Confucius

The idea of celestial and human induction originated very early and was scattered in the ancient books of the pre-Qin period. "Hong Fan" said: "Su, Shi Hanruo", "Yi, Shi Yangruo". It is believed that the monarch's attitude to governance can affect the change of weather. This is the germ of the idea of celestial and human induction. The astrology that prevailed in the Spring and Autumn Period, which speculated on the good fortune and misfortune of human beings based on the movement of celestial bodies, was the direct source of the idea of celestial and human induction. Dong Zhongshu of the Han Dynasty inherited and brought into play the ideas of the Yin and Yang family. Make the theory of heaven and man induction mature. In the late Warring States period, Zou Yan, a yin-yang artist, "deeply observed the news of yin and yang and made strange changes", which made the idea of heaven and man tend to be systematic.

The theory of heaven and man induction originated from the "Book of Shang. Hong Bum. "Hong Fan" said: Su, Shi Yuruo; Said. Shi Yangruo; Clear. Shi Yanruo; said to plot, when it was cold; Said sacred, the wind is like that. Said to blame: said madness, constant rain; Said to be arrogant, Heng Yangruo; Said Yu, Heng Yiruo; It is said to be urgent, and it is always cold; Said Meng, Hengfeng Ruo. This means that the monarch's attitude to governance can affect the change of the weather. Confucius wrote "Spring and Autumn". It is believed that the calamity was caused by the king's immorality. Confucius once said: "If there is a great drought in the state, is it not a loss of punishment and virtue? ”。 He also advised the monarch to "punish and be virtuous, and go to heaven with things." The reason why "Spring and Autumn" is a serious disaster is because Confucius believes that there is a relationship between heaven and man, and that human behavior will be felt by heaven, and heaven will respond to people according to the good, evil and evil of human behavior, and the way the world responds to people is to use disasters to rebuke people and make people reflect and change. The country will prosper, and there will be auspiciousness; The country will perish, and there will be demons. Seeing the yarrow turtle, moving the four bodies. If you are virtuous, you will be able to sense the heavens. There will be afterglow in the house of goodness, and there will be aftermath in the house of inadequacy. On the other hand, Confucius emphasized that "if you are guilty of sin, you will have nothing to pray for." ”

The Legend of the Spring and Autumn Ram. The fifteenth year of the Duke of Yan" cloud: "Ji Ji returns to Yan." Ji Mao, obscure, the temple of Zhenyibo. What's the obscure? Hades also. Who is the one who is shaking? Thunder and lightning struck the temple of Yibo. Yibo, the one who does it? Ji's Fu also. Ji's Fu is small, what is it called? Dainoya. What is the big one? The heavenly ring, so the great one. Why the book? Remember also. ”

The Legend of the Spring and Autumn Ram. The fifteenth year of Xuangong "Cloud: Winter, locust birth. If there is no one who is born, what is the life of his words? If you don't write a book, why is this a book? Luckily. Who is lucky? It is still said to be the cloud of acceptance. Who is the one who receives it? It is easy to change the ancient, and there should be natural disasters, and its various should be changed here. He Xiu's "Ram Interpretation" note cloud: The above is Xuangong, change the old system of public land and tax acres, it should be changed to ancient and often there are natural disasters, the people are hungry, Yan Xuangong and this natural disaster after starvation, can be enlightened, retro line, mid-winter has a big year, its merit is too disaster-free, so the gentleman is deeply happy and lucky. The locust is the insect crowd, now called the Huang worm. The first born is called the locust, and the great is called the insects. According to the calligraphy practice of "Spring and Autumn", there are many bookworms but not scholars, because the first locust has not yet been a disaster. And the "Spring and Autumn" variant so the book of the survivors, because Xuangong was able to reflect on and change the retro system after the natural disaster, so Confucius wrote for Xuangong's luck. In the "Biography", it is clearly stated that Xuangong has changed the ancient and easy, and there are disasters in response to it, which is the righteousness of heaven and man's induction.

"The Legend of the Spring and Autumn Ram" as many as 16 times clearly pointed out: Why is this book? Remembering the disaster also. Thirty-two times again: Why is this a book? Remember also. Like a big pheasant. Who is the big goose? Dry festival also. But why not talk about drought? Words are dry; If there is a drought, there will be no birds. Why the book? Remembering the disaster also. He Xiu commented: "Those who are in drought, politics and religion do not respond. First of all, Huan Gong had no king, than hired by the Son of Heaven, he was proud of his ambitions, went to the country to hunt, and the big city Zhuqiu, so it caused this drought. "According to the explanation, drought is a response to political and religious inadequacy.

Therefore, the Book of Han. The Five Elements Chronicles said: Zhou Daoyi, Confucius described "Spring and Autumn", then the yin and yang of "Qian" and "Kun", the blame of "Hong Fan", and the way of heaven and man.

2. Mohist doctrine

Mozi said: "Those who love others and benefit others will be blessed by heaven, and those who are wicked and thieves will be harmed." Dong Zhongshu absorbed Mozi's concept of heavenly punishment. "Spring and Autumn Dew. Suburbs: "In this way, you must not be fearful of the heavens, and you must not be careless in the Lord of Judah." If you don't pay attention to the Lord, your calamity will be obvious, and if you don't fear the heavens, your calamity will be dark. The dark one does not see the end, if it is natural. Therefore, it is said: the hall is like the sky, and there is no need to establish a school, silent and silent, latent and invisible. From the point of view, the heavenly calamity and the main punishment are different, dark and conspicuous. The Mohist Heavenly Taoist Temple was borrowed and absorbed by Dong Zhongshu and played an important theoretical contribution in the construction of his Confucian system.

3. Dong's Doctrine

Dong Zhongshu "used the catastrophe of "Spring and Autumn" to push yin and yang, so he did the wrong thing", Dong Zhongshu inherited the disaster theory in "The Legend of the Ram". He responded to Emperor Wu of the Han Dynasty's countermeasures: "The ministers are in the middle of the spring and autumn period. Depending on what has been done in the previous life, when looking at the heavens and man, it is very terrifying. The country will be defeated. And the sky is the first to come out of the disaster to condemn it, I don't know how to introspect, and I am strange to be afraid of it, but I don't know how to change, and I am injured and defeated. In this way, we can see the benevolence of the heart of heaven and love the king and want to stop its chaos. …… In the Hereafter, the obscenity will be weakened and will not be able to govern the masses. Behind the princes, the remnants of thieves and good people fought for loam land, abolished morality and religion and were punished. The punishment was not met. then evil anger arises; Evil spirits accumulate below, and resentment animals are above. If there is disharmony between the top and bottom, yin and yang will be mistaken and demons will be born. This disaster arose out of the ordinary. ”

Dong Zhongshu borrowed the study of time (Yin and Yang Five Elements) to play or develop the idea of heaven and man induction in "Spring and Autumn", which is certainly strange and strange. Unbelievable. But it is by no means something out of nothing, but the spirit of the change of the poor man in "Spring and Autumn".

(1) The Cosmological Doctrine

Dong Zhongshu inherited the Confucian tradition of "Hong Fan" to talk about the five elements, and carried it forward, and established a set of cosmological theories that encompassed heaven and man. Dong Zhongshu believes that the universe is composed of five different attributes: wood, fire, earth, metal, and water. These five different attributes are mutually reinforcing and constitute a rational cosmic relationship. Like wood begets fire, fire begets earth, and earth begets gold. Gold gives birth to water, and water grows wood. On the other hand, water is better than fire, fire is better than gold, gold is better than wood, wood is better than earth, and earth is better than water. The symbiosis of the five elements is a generative relationship, and the victory of the five elements is a relationship of transformation and salvation. The universe changes according to this relationship between the five elements, and thus becomes an intelligible and rational universe. For example, the wood-based main life is spring, the fire nature is mainly summer, the earth-based main cultivation is summer, the gold nature is mainly harvested for autumn, and the water-based main Tibetan is winter. The five elements are used to explain the time of the day, and the time of the day is rational and understandable. In Dong Zi's view, not only is the time of day composed according to the five elements, but also the personnel is composed of the five elements. For example, wood is the nature of spring, it is appropriate to take agriculture as the foundation, and when there is no way to take away agriculture, fire is the nature of summer long, it is appropriate to select virtuous people to reward meritorious deeds, and the soil is the nature of cultivation, and it is appropriate to follow the system of the palace to distinguish between husband and wife, gold is the autumn harvest, it is appropriate to punish the guilty, cut down the world, and the water is the nature of winter storage, and it is appropriate to respect the sacrifice of the four seasons and the order of the truth. In this way, according to the five elements of personnel, personnel is also reasonable and understandable. According to Dong Zi's theory of the composition of the universe, the universe is reasonably arranged according to the five elements, and the sun, moon and stars, spring, summer, autumn and winter, mountains, rivers, earth, fish, insects, birds and beasts are all generated according to the nature of the five elements. However, from a practical point of view, the relationship between the five elements that reasonably constitute the universe is often broken, that is, the rational universe in which the five elements are mutually dependent and mutually restraining will be in an unreasonable and absurd state because of the disorder of the five elements, so that the operation of the sun, moon and stars, spring, summer, autumn and winter will be disordered, and the generation of mountains, rivers, earth, fish, insects, birds and beasts will be perverted, that is, the phenomenon of disasters and strange phenomena will appear. In other words, the calamity is the result of destroying the rational cosmic relationship based on the five elements. Therefore, Dong Zi in "Spring and Autumn Dew. The chapter on "The Five Elements of Controlling Chaos" is devoted to the cause of disasters and disasters, which destroys the rational relationship between the five elements.

Dong Zi said: "The fire is dry wood, the brute worm comes out early, and the thunder goes early; The soil is dry and woody, the fetus is born and the eggs are broken, and the birds and insects are injured; Jin Ganmu, there are soldiers; Water dry wood, spring frost. If the earth is dry and the fire is dry, there will be many thunders; Jin Ganhuo, Ge Muyi; Water dry fire, summer hail; If the wood is dry, the ground will move. If the gold is dry, the grains will be hurt and there will be harm; Water dry soil, summer cold rain and frost; Wood dry soil, insects do not do; If the fire dries up the soil, there will be a great drought. If the water is dry and gold, the fish will not be; If the wood is dry and gold, the grass and trees will be regenerated; If the fire dries the gold, the grass and trees will be glorious in autumn; The soil is dry and golden, and the grains are not made. Wood is dry and watery, and winter stings are not hidden; If the soil is dry and the water is dry, the insects will sting in winter; When the fire dries the water, the stars fall; If the gold is dry, the winter is cold. ”

(2) Gas chemistry theory

Dong Zi also put forward the theory of gas chemistry. Dong Zi believes that the universe of heaven and earth is only made of gasification, and people live in the integration of yin and yang between heaven and earth, just like fish live in the inclusion of water, but the water is physically visible, and the universe of gasification is vast and difficult to see. Therefore, between heaven and earth, in the universe, although there is nothingness and reality (reality is full of qi and formed by gasification). In this universe formed by gas, the qi of man and the qi of the universe of heaven and earth circulate and infiltrate into each other, so that the qi of man will affect the qi of the entire universe of heaven and earth. If the human qi is harmonious and adaptable, this qi is mixed with the qi of heaven and earth and the universe, and the transformation of heaven and earth is beautiful, and auspiciousness is present; If people's qi is evil and perverse, and this qi is in harmony with the qi of heaven and earth and the universe, the order of heaven and earth will be chaotic, and disasters will come out. It can be seen that Dong Zi uses the gasified universe as the basis for the induction of heaven and man, and uses the number of qi phases of man and heaven to explain the generation of disasters. Although the traces of heaven and man are invisible and invisible, there is a causal relationship to be found in the vaporization universe of human and heavenly qi.

Second, the main content of celestial and human induction

There are two main aspects of celestial induction:

1. The calamity is reprimanded

The calamity doctrine holds that there is a causal link between natural disasters and the mistakes of rulers. "The foundation of all disasters is born from the loss of the country." If the Son of Heaven violates the will of Heaven and does not practice benevolence and righteousness, there will be a disaster in Heaven and condemn him. If "you condemn it and do not know it, you are afraid of it."

2. Heaven and man are the same

"Heaven and man are the same" said, believing that "there is yin and yang in the sky, and there is also yin and yang in man, and the yin of heaven and earth arises, and the yin of man should arise; The yin energy of man rises, and the yin energy of heaven should also rise accordingly. The way is also one". This statement, with qi as the mediator, believes that qi has the role of criminal virtue, "yang is virtue, yin is punishment". At the same time, people's moral behavior can also cause changes in qi and induce each other, saying, "The world governs and the people are harmonious, and the ambition is peaceful and the qi is upright, then the essence of heaven and earth and the beauty of all things arise; If the world is chaotic and the people are obedient, and the ambition is rebellious, then the heaven and earth will be injured, and the qi will cause disasters."

The Celestial and Human Induction Mind Method is a mental method that mobilizes the power of God through the principle of Celestial and Human Induction. (To be continued.) )