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Time phenomenon: The witchy “time” problem of “Book of Changes”
Author: Wang Zhenrui (professed by the Department of Chinese Studies in Dadan,)
Source: “Social Science War” Issue 04, 2019
Time: Confucius was in the 2570s and June 14th of Jihai
The time-conscious concept of “The Book of Changes” has unique and profound humanistic qualities, and has become the humanistic source of Chinese philosophy. The Wuhu structure of the “Book of Changes” is its unique “time” structure. The so-called fate of man is the witchy time that lies in the divine time and the human time. The “Yi Ji” says, “seeing is a sign of cognition” and “knowing how many things are magical” are related to the connotation of the witchcraft of time and the philosophical connotation of time, showing the unique meaning of time. The witchy image of the “Book of Changes” must be at a certain level of “illusion” and “similar” of the “illusion” of the female college student’s clothing club”, which is both open and concealed, and has a true presentation.
When phenomenon studies use time as a research object and topic, time, the “spirit” of the world that seems to be “ruthless” and goes alone to others is regarded as a special “photo” to think and understand. Martin Heidegger said that what the so-called “existence” means often makes people confused and unconscious. The difficulty and depth of the problem lies in what the time when it is related to existence refers to, which is even more confusing. ①[1] Time itself, or perhaps natural time, has been “existent” since ancient times, neither source nor end, neither material nor energy, it passes silently and never stops, and no energy can destroy it, so that “Aphras Veda” says that nothing can subdue this world except time. As an existence, time has become a unique and noble god.
From time phenomenon learning to examine time problems, we can call the time in which human beings live, natural time and human time, psychological time and mental time, object and attention time, as well as past time, present time and future time, etc. As far as humanistic time is concerned, the divine time corresponds to humanitarian time. The time between divine and humanity is the time of witch. This is a scientific example that the author once proposed and demonstrated. ②[2]
1. Witchy time: It is too early to understand the time problem between divine time and humanity time. Bu Yuan has the word “shi”, which is the original meaning of agricultural time. In ancient books such as “Shang Shu” and “Feng Shu”, the word “time” that expresses “now”. As the “Shangshu” says,There are such as Yi Yin, who is in the emperor’s heaven, “There are such as Yi Zhi, the ministers, and the gods” (Shangshu·Zhou Shu·Junshi), etc. The Zhou Yi emphasizes “time”, which is particularly prominent in the pre-Qin classics. There are comments about “time” in the place where “Yi Ji”, such as the “Six Positions of the Times” in the name of the Qian hexagram (Zhou Yi·Zhou Shu·Zhou Shu”), “Walking with time”, “Together with time” (Zhou Yi·Bai Shu”), etc.; the “Kun hexagram” It is time to develop, “to inherit the heaven and move at the right time” (“Book of Changes·Baishou”), etc. [3] The examples are not to be broken. The “time” mentioned in “Yi Ji” refers not only to the four-hour time period, but also to the witchcraft.
The original Yi Xue is a witchcraft that contains humanistic reasons such as Chinese philosophy.
As for Yi Xue, the original “Zhou Yi” is the source, and Yi Xue Bao Hongwoman” is a stream, and “Yi Ji” can be regarded as the first Yi Ji general overview to interpret the book. The human source of the time consciousness of the time consciousness of the “Yi Ji” is deeply rooted in the “Zhou Yi Ji”. As the time consciousness of the Chinese witch, it was developed from the “Zhou Yi” and the “Zhou Yi” version from ancient times to the medieval period [4]. Especially the “Zhou Yi” version, the entire common version of the sixty-four hexagrams, three hundred and eighty-four lines, and Qian hexagrams are used to “a href=”https://twbabyhoney520.org/”>Baohuangwang VIP9″ and Kun hexagram “use six” are all recorded in Wudi. Shang Binghe pointed out that regarding the principles of Yi, “those who say it is simple, difficult, and change and change are not”, “simple and not easy to change and change are both used by Yi, not the original word “Yi”, but this is actually divination (note: divination)” [5]. The “Book of Changes” is written in the book “Book of Changes” As a “divine book”, the whole article is full of the fate problems of people who are lucky and lucky, lucky, and lucky. The “time” meaning of “time” in “The Book of Changes” about witch divination and fortune, is penetrated into the hexagram and line divination system. The symbols of “Zhouyi” are their divination system, which is the civilization “time structure” of the ancient Chinese classics. The so-called “line actually refers to the time. The six lines of each of the sixty-four hexagrams are the “six positions” that are called “six positions”, from the first line, the second line, the third line, and the fourth line , the fifth line to the upper line, from a general perspective, is the change of the position of the chariot, which is actually the change of the time of the chariot. As the order of the line position, it symbolizes the change of the shaman time, and is a time of transformation. Each of the sixty-four hexagrams is composed of two eight trigrams, the lower hexagram (inner hexagram) and the upper hexagram (outer hexagram). Whether it is the “After Heaven Eight Trigram” or the “After Heaven Eight Trigrams”, they are all based on the change of the position of the chariot position and the space, symbolizing the change of time, time and rules. For example, the “After Heaven Eight Trigrams” are all based on the change of the position of the chariot position and the space, symbolizing the change of time, time and rules. The direction of the Bagua is the four directions of the Bagua of Wenwang. The Kan hexagram is north, water, winter, and the yin and the air is strong and waiting for decline, and the yang begins to grow; the Zhen hexagram is east, wood, spring, and the yang and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin and the yin When the qi is strong and waits for decline, the qi begins to grow; the qi is the west, the metal is the autumn, the qi is the longest, and the qi is the sun and the qi is the sun and the qi is declining. The air at the four hours changes, and the heavenly way of “time” does not come into a wrong order. The four corners of the direction of the Bagua after heaven, the northeast Gen, the southeast Xun,DongBao HaimeiBei Kun and Dong’s affairs. “Nan Qian both means the transition of the corresponding line position, namely the line time. In the evolution of the line time, the predecessors used this to judge their fate. For each of the sixty-four hexagrams, the second and fifth lines are the middle positions. If the yin line of a certain hexagram is in the second line position and the yang line of a fifth line position, then the yin meets the odd position and the yang meets the strange position, this is the line of “get the middle” and “get the right”, and the occupation is often auspicious, because of “time middle”.
Therefore, Wang Bi’s “Brief Excerpts of the Zhou Yi” says, “The hexagram is the time. The yao is the change of time”; “Therefore, the name i
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