The relationship between the five elements: Jinshui, aquatic wood, wood as fire, fire as soil, and soil as gold.
How to understand it? When the metal melts into water, there will be trees after the water falls, and the trees can be burned. After the fire, ashes (soil) will be left, and gold mines can be dug up in the soil.
Five elements: Jin Kemu, Mutuke, Tuke Water, Shuike and Huojinke.
Similarly, metal can cut down trees, roots can scrape soil, soil can fill puddles, water can put out fires, and fire can melt metals.
Remember, health and grams are always mutual. For example, although wood makes a fire, if the fire is flourishing, it is also good for wood; Although water can suppress fire, it will dry up when it is big. The so-called "success" is nothing more than which side is dominant.
The correspondence between yin and yang, time and things;
Gold: West, White, Geng, Xin, Shen, You, Monkey, Chicken and Autumn.
Wood: Oriental, cyan, A, B, Yin, Mao, Tiger, Rabbit and Spring.
Water: north, black, unhealed, cinnamon, purple, sea, mouse, pig, winter.
Fire: south, red, c, d, si, noon, snake, horse and summer.
Earth: Central, yellow, yellow, yellow, yellow, yellow, yellow, yellow, yellow, yellow, yellow, yellow, yellow, yellow, yellow, yellow, yellow, yellow.
Do: B，D，G，Xin，Gui。
Yangtiangan: A, C, E, G, Ren
Yang Dizhi: Zi, Yin, Chen, Wu, Shen and Xu.
Yin branch: ugliness, hair, division, health, unity and sea.
Four-column formula:
A, B, Ugly Haijin, Bing Yin, Ding Mao, the fire in the stove, the big forest in Chen Wu, the roadside of Xinwei Road in Wugeng,
Ren's sword is gold, Jiahai's mountain is fire, Bingzi Ding Chou's sword is water, and Wuyin takes the head of the city.
Bailajin in Geng Xin Temple, sweet willow in Renwu, reclaimed water in Yiyou Spring in Shen Jia, Dinghai House in Xu Bing,
Ugly thunder, Geng, Gui, Ibiza Admiralty
Mountain fire, Wude flat, boxer ugly on the wall, ghost cat covered with gold foil.
Chen Yi has been rekindled, the Wuhe River is not flooded, Wu Shen has built Osaka, and Geng Shouxin has been the gold hairpin of Xinhai.
Noble ugly mulberry Zhemu, Jia Yinmao, Chen Bing Ding Sishui each soil, five or five did not fire,
Update the West Pomegranate Tree and Shu Ren Guihai Sea Water.
Xuanxue
During the Wei and Jin Dynasties in China, there appeared the trend of advocating Laozi and Zhuangzi, which generally referred to metaphysics in Wei and Jin Dynasties. The concept of "Xuan" was first seen in Laozi: "Xuan is the Xuan, the gate of Wan Ren." Wang Bi's "A Brief Introduction to Laozi" said: "The deep is also deep." Metaphysics is a theory to study profound problems. Ren Wei attached great importance to Laozi, Zhuangzi and Yijing, and called them "San Xuan". The main representatives of metaphysics in Wei and Jin Dynasties are Yanhe, Wang Bi, Ruan Ji, Ji Kang, Xiang Xiu and Guo Xiang. The emergence of metaphysics in Wei and Jin Dynasties has its profound social background and ideological and cultural background. In short, it came into being on the basis of the decline of Confucianism in the Han Dynasty to make up for the deficiency of Confucianism. It evolved from Taoism and Huang Lao Xue in Han Dynasty. It is the product of the direct evolution of Wei Chu dialect at the end of Han Dynasty. Looking at metaphysics in Wei and Jin Dynasties, its basic characteristics are:
① Taking San Xuan as the main research object, Lao Zi and Zhuang Zi interpreted the Book of Changes.
② Pay attention to the dialectical question of "being or not". Represented by Yanhe and Wang Bi, taking "nothing" as the foundation of the world and the foundation of the unification of the world; Pei _, a critic, thinks that something is spontaneous and spontaneous is a promising body.
Exploring the ontology of the world is the basic content of his philosophy. Optimates regards "nothing" as the existence basis of "being" and puts forward the ontological thought of "doing nothing without doing anything"; Guo Xiang, on the other hand, advocates exclusivity, believing that "you" exists alone and does not need "nothing" as his own ontology.
(4) The purpose of philosophy is to solve the relationship between Buddhism and nature. Wang Bi used the old method to annotate the Book of Changes and The Analects of Confucius to reconcile Confucianism and Taoism. He thinks that clear focus is "end", nature is "foundation", and clear focus is the inevitable expression of nature, and the two are the relationship between end and body. Guo Xiang put forward the theory that Taoism is natural, and thought that Taoism is natural and consistent with Confucianism. Ruan Ji and Ji Kang put forward the idea of "letting nature take its course", showing the tendency of anti-Confucianism.
⑤ Take the method of "forgetting words with pride". In view of the complex interpretation methods of Han and Confucianism, Wang Bi, Guo Xiang, etc. Emphasis should be placed on the principle of justice and opposition to the obsession with words and images, and the methods of "forgetting words with pride" and "expressing feelings with words" are put forward.
⑥ Take "distinguishing names and reasoning" as the form of philosophical thinking. Emphasizing the distinction between name and reason, being good at conceptual analysis and reasoning, and distinguishing name from reason are one of the basic characteristics of metaphysical scholars' thinking forms.
As far as its philosophical category is concerned, metaphysics can be called "practical learning" Simply put, "summit" is not only an abstract meaning, but also a vivid explanation and development of some abstract contents.
As far as its prevailing era is concerned, metaphysics can also be called metaphysics in Wei and Jin Dynasties. Metaphysics originated in Wei and Jin Dynasties and prevailed in Sui and Tang Dynasties, which was closely related to the society at that time. To put it bluntly, during the romance of Wei, Jin and Three Kingdoms, we saw that the three kingdoms stood in a tripartite confrontation, and you hit me and I hit you. If you lived in that era, it is conceivable that people and intellectuals at that time felt insecure all the time, so it was easy to temporarily satisfy the spiritual world and escape such cruel reality by talking about theory as the main activity in the society at that time. There is a word that can sum up the characteristics of metaphysics: the spirit of Sui and Tang Dynasties and the character of Wei and Jin Dynasties.
Together, these two reasons are doomed to be metaphysical, which has a mysterious and profound side, and has the function of satisfying the spiritual world and comforting the soul.
Later, the connotation of metaphysics was continuously expanded and enriched by later alchemists. There are five systems: mountain, medicine, life, divination and phase. The ideas of these metaphysical systems are based on the theory of Yin and Yang in the pre-Qin period, but not directly, mainly because of the rise of Taoism in the Han Dynasty. When he perfected his ideological system, he not only quoted Tao Te Ching as a classic, but also enriched the theory of Yin-Yang and Five Elements. Therefore, there is a deep relationship between metaphysics and Taoism, which can be said to be both.
The mountain contains the secret of nourishing the heart and strengthening the body, including three parts: metaphysical practice, health preservation and meditation. The metaphysical canon has the deepest philosophical color, which mainly combines the thoughts of military legalists and Taoists, forming the theory of Huang Lao in later generations and the understanding of the mysteries of the universe and human functions. And keeping in good health is qigong and Taoist alchemy. The secret cultivation methods include magic, repression, praying for stars, martial arts and so on. That is, using exercise and the unity of spirit and mind to improve physical and mental state. There are also five ways that the metaphysical school divides mountains into fairy learning, Taoism, illusion, protecting spirits and fighting. And its scope has not deviated from the above three parts.