It has been almost twenty years since Nan Xianyi came to the Forty-Eight Heavens, and has been committed to studying the development of the lower world.

He has many opinions about the heavens.

But he did not express his opinion.

In the ancient philosophy of Dahuaguo, the theory of "Mandate of Heaven" was popular as early as the Yin and Zhou dynasties.

From the excavation of ancient artifacts, the oracle bone inscriptions, Yi inscriptions, and the inscriptions of "ordered by heaven" appear more than once, indicating that as early as the Yin and Zhou dynasties, the concept of the mandate of heaven has taken root in people's minds.

In the words of the Book of Changes, this is called the change of the main road, and each is the same life.

For the fate here, the descendants commented: The fate is received by people, and if it is noble and low, the family of longevity is also.

In the thinking of the ancients, people's wealth and poverty, good fortune and misfortune, as well as life and death, gains and losses of poverty, and even the promotion of science and industry, and the profit of goods and breeding, all depend on a kind of power that is not grasped by human beings themselves, that is, destiny.

The idea of fate has a long history in ancient times.

From Xia to the Spring and Autumn Period, Confucius's disciple Zi Xia said: "Death and life have life, and wealth is in the sky."

It can be seen that the disciples of Confucius believed in fate.

Confucius further pointed out: "Wealth can be sought, even if the whip is carried out, I will do it." If you can't ask for it, do what I like. ”

Huan Wei of the Song Kingdom once wanted to murder him, and Confucius claimed: "Born virtuous in giving, Huan Wei is like giving"!

In short, in Confucius's view, a person's life and death, wealth and poverty are completely related to the fate hanging high in the sky, and cannot be changed by the power of mortal beings.

Therefore, Confucius said: "If you don't know your fate, you can't be a gentleman." ”

Confucius, the patriarch of Confucianism, was an old master who believed in his life very much.

It stands to reason that Confucius was a knowledgeable Confucian with a deep understanding of human society, so how could he believe in his fate?

It turned out that in his early years, he traveled around the world, promoted his political ideas everywhere, and wanted to do a vigorous career. But later, when he touched his nose, he deeply realized that the god of fate was so powerful, but at this time he was about fifty people.

"Knowing the destiny of heaven at fifty" is the best illustration of the process of his ideological transformation from not knowing his destiny to knowing his destiny.

At the same time, he not only "knew his fate", but he and his disciples also spared no effort to propagate the ideas that "life and death are fateful, wealth is in the sky", "if you don't know your fate, you can't be a gentleman", and "a gentleman is easy to take his life, and a villain is lucky to take risks".

Here his preaching is that a person's life and death, rich and poor, are predestined by fate, as a gentleman, you must know your fate, otherwise you will not be qualified to be a "gentleman cultivator."

It is precisely because the gentleman is "fateful" that he can keep to himself and obey God's arrangement, but villains are not like this, they refuse to obey the mandate of heaven, and often take risks and force it, hoping to be lucky and get a good result.

Of course, we can't look at the problem and attack one point, not as much as the rest.

"Confucius Bag Words" records the words of Confucius: "The ancient sages and gentlemen were erudite and profound, and there were many people who did not meet the time, how could they be alone (I Kongqiu)! ”

Here, he believes that virtuous and unworthy are divided according to talent, and that people can grasp whether they do or not, and that whether they are good or bad is a matter of time (i.e., meeting the wrong person at the right time; or meeting the wrong person at the wrong time; or meeting the right person at the right time; or meeting the right person at the wrong time), but whether to die or live, it depends on God's will.

As the founder of Confucianism, Confucius's idea of the Mandate of Heaven was reflected in the later great Confucian Mencius. The first part of "Mencius" says: "Those who do not do it, the heavens, and those who do it by Mo will also die." "It means that no one told him to do it, and he competed to do it, this is the will of God, no one called him to come, and he came to compete, it is fate.

At the same time, he also gave an example to explain that the sons of Yao and Shun are not Xiao, because Shun and Yu have been in phase for too long, so the sons of Yao and Shun do not have the world;

None of the above is self-inflicted by man, nor is it self-inflicted by manpower.

Logically speaking, this belongs to providence, and for man, this belongs to fate.

Heaven and fate.

It's really consistent.

In "Mencius", Mencius also said: "If you live young, you will cultivate yourself to make a living, so you will make a life." ”

He also said, "If you are not fated, you will be obedient." Therefore the one who knows his destiny does not stand under the rock wall. Those who die in their own way are righteous, and those who die are not righteous. ”

The former means that no matter how short my life is, I don't care half-heartedly, I just cultivate my body and mind, and wait for the destiny of heaven, which is the way to settle down.

The latter means that the good fortune and evil of the people under the heavens are good and good.

Everything is fate, as long as it is reasonable, it is followed by fate.

Therefore, those who know their destiny do not stand under walls that are in danger of toppling.

Therefore, those who die by doing their best are ordained by heaven, and those who die by sin are not ordained by heaven.

Here, although Mencius believed that the power of the Mandate of Heaven was irresistible, no matter what, I should still act according to my benevolence and righteousness, and I should not die for no reason.

Undoubtedly, this is complementary to Confucius's view of the Mandate of Heaven.

In addition, there were many sons of the pre-Qin Dynasty who believed in their lives, and Confucianism was the most powerful.

The concept of fate has been advocated by pre-Qin scholars, from top to bottom.

From the rulers to the common people, the atmosphere of faith in fate was very strong for a while.

As early as the Yin Shang period, the rulers at that time were accustomed to divination of the will of heaven before doing anything, whether it was evil or auspicious? Later, due to the influence of the corresponding concept of man and heaven and earth, people generally believed that the fate of the whole world and the fate of each individual were related to the time and stars of heaven.

"Zhou Li" recorded: "Feng Xiang's palm is two years old in ten, two months in ten, two in ten, ten days and eight stars, and twenty has eight stars. ”

"Bao Zhang's palm of the stars, with the change of the stars, the sun and the moon, to observe the movement of the world, to distinguish its good fortune and evil. The land of Kyushu is sealed by the stars and soil, and the sealed domains are divided into stars to watch the demon auspicious. ”

This is to say that Feng Xiang and Bao Zhang are a kind of officials who are in charge of the stars and the stars of the year, and thus spy on fate and thus speculate on the good fortune and misfortune in the world.

Fate, this is a complex and important concept.

There is a good exposition of Tian Fangcheng and other fates: "Man is the product of the action of heaven and earth in nature, man lives and moves between heaven and earth, and all things in the universe move in time and space, and the movement of man, heaven, earth and all things in the universe is not subject to the restriction of one number." The ancients believed that people could get the guidance and revelation of the gods through divination and other means of numeracy, and perceive and recognize it. ”

Number is the regulation of the degree of the essential phenomenon of the universe, and there are certain laws to follow.

It is tangible and intangible, it is points and lines, and it is also waves and fields.

It is the study of numbers, but also the study of philosophy.

It is clear and vague.

Liu Yuxi, a great Confucian of the Tang Dynasty of the ancient Great Fire Kingdom, believed in the "Treatise on Heaven" that number is the internal connection of things, and everything must have a number, and the number can be reasoned with and multiply its potential.

He said: "Water and boats are two things." The merger of husband and soul will be a matter of questioning. Count, and then the momentum is in between...... Those who are pale and pale today cannot return themselves to their humility by their form and are not able to return themselves to humility; And the evil can escape more than the number of evils?"

Youyun: "The disciples of the Wufez people are also." Those who are big and mortal are numerous, from the small to the big must be together, and from the people to the sky. In accordance with the reasoning, all things are consistent. ”

It can be seen that number is the focus of investigating things, and through the analysis of numbers, we can know the development trend of things.

In the doctrine of Confucius, there is also the idea of the "Mandate of Heaven".

In Confucius's "Fifty and Knowing the Destiny of Heaven", only when he knows that Lotte knows his destiny is called a gentleman. When the Master was fifty years old, he understood this and was all right.

The name of the thirty-three days is:

One is called the Heaven of the Good Law Hall. That is, the Earth plane.

The name of the two lives in Fengtian.

The name of the three lives on the top of the mountain.

The four are good at seeing the city.

The five are famous, private, and private.

The name of the six lives in the sky, and the name of the mountain is also.

The name of the seven is mixed with the heavens.

The eight names live in the Garden of Joy.

The name of the nine is bright.

The name of the ten is Polyerdo Tree Garden Day.

Eleven are known as dangerous shores.

The twelve people live in miscellaneous dangers.

The thirteen names dwell in Mani Tibetan Heaven

The name of the fourteen is whirling the earth and the sky.

The fifteenth is called the Golden Palace.

Sixteen names are in the sky.

Seventeen people live in the soft earth and heaven.

Eighteen names are mixed with solemn heaven.

Nineteen are named as they wish.

Twenty names are subtle and subtle.

Twenty-one are famous and singing, joyful.

Twenty-two names are Weide Luntian.

Twenty-three are named in the moon and the sky.

The twenty-four are named Yamasara.

Twenty-five names are fast in the sky.

Twenty-six are famous and shining in the sky.

Twenty-seven names are wisdom and heaven.

Twenty-eight are divided into heavens.

Twenty-nine names live in the wheel of heaven.

The name of the thirty ascends to heaven.

Thirty-one is named Weide Yantian.

Thirty-two are named Weide Flame Wheel Heaven.

The name of the thirty-three is pure heaven.

Nan Xianyi also paid attention to the Five Elements Doctrine.

The Five Elements Doctrine is the core of the traditional culture of the Great China Kingdom, and Taoism believes that everything in the universe is composed of the movement (movement) and cyclic changes of the five basic elements of wood, fire, earth, gold, and water, which is often regarded as the ancient philosophy of simple materialism.

In terms of the human body, the five elements represent the five internal organs and six internal organs, each of which has its own belonging; A gallbladder, hepatitis B, C small intestine, Ding Xin, Wu stomach, own spleen, Geng large intestine, Xin lung, non bladder, and dec kidney, these ten basics, must be very familiar; but remember, Yin and Yang may be the surface and the inside of each other, for example, Jia Mu is restrained, it may be bad gall, but it may also be fulfilled in the liver, because Yin and Yang are each other, Jia Mu is injured, if the wood is very weak, B Mu will also be very weak, it may be fulfilled in the gall bladder, and it may also be fulfilled in the liver; C is the same, it may be fulfilled in the small intestine, but you say that his heart function must not be too good, C fire is restrained, proving that the fire is very weak, that is, water to overcome fire, fire to be weak, must be no wood to live, C fire is weak, Ding fire must also be weak.

These ten heavenly stems, as far as our human body is concerned, each represents a different part; the spleen is restrained, you say that the spleen is not good, people may not know, but it is usually determined that it is diabetes, usually insulin secretion is abnormal, which leads to diabetes; the large intestine is restrained, the most likely thing to happen is hemorrhoids; the trachea belongs to the lungs; this is basic, but people's health is not only like this.

In numerology, the act of using the principle of yin and yang and the five elements of mutual reciprocity and restraint to infer the auspicious and evil fortune of a person's fate is also known as fortune-telling.

The Five Elements Theory was created by the ancient working people of Dahuaguo, and its glorious philosophical ideas played an extremely important role in promoting the development of Dahua's scientific undertakings.

The essence of the Five Elements Theory holds that the world is composed of the five most basic physical characteristics and conditions: wood, fire, earth, metal, and water, and that the development and changes of various things and phenomena in nature are the result of the continuous movement and interaction of these five different conditions.

The ancient people of Dahua looked at astronomy from above, looked at geography from below, and took all things from near and far away.

According to the interaction between the sun and the moon on the movement of the earth back and forth in the cold and hot cycles of one year and December, a set of Ganzhi years and months calendar suitable for the development of agricultural production in Dahua was summarized, and developed into the "Ganzhi Calendar of Years and Months" that integrates the Five Elements Shengke and has influenced the present.

Wood, with the characteristics of germination and striping, belongs to the East.

Fire, which has hot, upward qualities, belongs to the south.

Soil, with the characteristics of long-term cultivation and chemical cultivation, belongs to the center.

Gold, with the characteristics of tranquility and killing, belongs to the West.

Water, which has cold, downward properties, belongs to the north.

The Five Elements Theory uses the method of taking images and analogies, dividing everything in the world into five categories, and on the basis of the attributes of the five elements, using the relationship of restraint to explain and explain the interconnection and changes between things.

Like yin and yang, there is a law of mutual growth and restraint between the five elements. Mutual restraint is two inseparable aspects of anything.

Without mutual growth, there will be no occurrence and development of any things, and without mutual restraint, there will be no coordination and balance in the development of things.

Symbiosis ensures the driving force and possibility of the development of things, and mutual restraint ensures the control and coordination of the development of things.

The relationship between things that is in life and in grams, complements each other, and uses each other to promote and maintain the continuous growth, change and development of things.

"The Wings of the Analogous Scripture" says: "The opportunity to build the creation cannot be lifeless, nor can it be uncontrolled." If there is no birth, there is no reason for development, and if there is no system, it will be harmful. The cycle of life is endless, and the way of heaven and earth is endless. ”

Using the various characteristics of the five elements, with wood, fire, earth, gold and water as the center, all kinds of phenomena, characteristics, forms, functions, manifestations and other aspects in nature are similar to the characteristics of a certain line in the five elements, it is summarized in which line, divided into five categories, and on the basis of the attributes of the five elements, it is divided into categories for systematic induction, and various complex phenomena are sorted out into the laws of the five elements, so as to explain the connection and change relationship between various types.

The five elements and the heavens, as well as the number of fates, will all become the key to Nanxianyi's breakthrough through the half-step Lingzun realm.

He's always trying to explore and learn.

Otherwise, this trip to the lower plane will not be able to make him progress.

There is no basis for progress in sight.

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