The relationship between reason and qi is manifested in the biochemical appearance of all things, and after the appearance of human beings, it is the relationship between Tao and technique, which is the content of Kung Fu Theory (Practice Theory) in Taoist philosophy. Talking about the relationship between Tao and technique is always in terms of the day after tomorrow, and always in terms of specific practice. Here, Tao is the goal and principle of cultivation, which is the same as the nature of heaven and earth. In this way, the Tao can be reduced to reason. Art is a specific method and operating procedure of cultivation, and its specific purpose is to obtain the vitality of biochemical things. Moreover, the operation of art depends on the concrete things produced by qi and biochemistry, is restricted by the nature of these things, and follows the law of movement and change of things. In this way, art can be transformed into qi. The relationship between principle and qi, specifically in the external alchemy, is the nature of furnace tripod, medicine and temperature. If we deal with the relationship between them properly, we can return Dan, take Dan medicine and replenish vitality with foreign things. Specifically, in Inner alchemy, it is to save, preserve, nourish and restore human vitality by dealing with the relationship between body and mind, form and spirit, and life and sex.
Everything is born of vitality, so everything has vitality the day after tomorrow. But this existence is not explicit, but hidden in the depths of specific objects, which is very weak. The qi that fills all things is the acquired qi. Since acquired qi comes from innate qi, it may be transformed into innate qi. External alchemy is an art that tries to promote the transformation of acquired qi into innate qi, so elixir is the carrier of innate qi. When people eat the elixir, they introduce vitality from the outside, blend in with themselves and expand their vitality. Compared with other things, the human body contains the most vitality, so the possibility of transforming acquired qi into innate qi is much greater than that of things. However, this transformation is very difficult after all. Therefore, Taoism generally emphasizes that the acquired qi is only a medium and intermediary to cultivate and help the innate qi in the human body to further multiply, expand and grow. This is the fundamental principle of Neidan's cultivation. When a person gains enough vitality, it means returning to the source and becoming immortal.
Everything is governed by Tao, so everything has Tao the day after tomorrow. But this existence is not explicit, but contained in things, internalized into the essential attribute of all things, that is, Tao. This kind of internalization is impure, unclear and incomplete because of the lack of vitality of concrete things, so the internalization of Tao in concrete things cannot be complete, but biased and partial, that is to say, Tao only exists in concrete things in a hidden state rather than an explicit state; Only in terms of possibility, not in terms of reality. What actually exists in concrete things is physical property, not Tao. But since physical property is the acquired performance of Taoism, it means that it is possible to change to Taoism. Humanism is a thing, but it is not a general thing, but a special thing, with the clearest but not turbid, the purest but not miscellaneous, the most complete and unbiased air. Therefore, physical attributes are human nature for people. The gap between human nature and Taoism is much smaller than the general physical gap between things, so the possibility of transforming human nature into Taoism is much greater than that of transforming physical properties into Taoism. However, because the physical properties actually existing in any specific thing are only the partial acquired manifestations of Taoism, combining different physical properties as much as possible to form an optimal structure, combined with the reality of human nature, may promote the actual transformation of human nature to Taoism, at least make this transformation easier and faster, which is the fundamental premise of Taoist spells such as external alchemy. For people, because people can directly understand Tao and transform its meaning into moral norms that guide cultivation and life, people can witness Tao through their own efforts. Prove the Tao and you will get the Tao. This is the basic principle of Neidan and other health preserving techniques.
Tao is an entity in the theory of origin. The world produced from this origin is a real world, in which conformity theory, determinism and dogmatism have the inevitability and possibility of existence and often become a reality. This paves the way for the development of objectified thinking. The existence of entities is often based on individuals, so the characteristic of the theory of origin is to study the origin, occurrence and development of a single thing or a class of things on the basis of individuals in time. The ontological position determines that Taoism and Taoist philosophy can only be individual-oriented.
The basic position and individual standard position of the origin theory determine that Taoism and Taoist philosophy can face nature and explore its essence with specific things as the object. The origin theory with endless life as its content also determines that Taoism and Taoist philosophy must pay attention to the changes of things. The changes between things are naturally within their research scope. This is the basis for Taoism and Taoist philosophy to develop science and technology, especially technology. Technically, the concept of truth in the sense of legal theory and correspondence theory can be satisfactorily explained by the theory of origin. This is manifested in Taoism, that is, paying attention to astronomy, meteorology, geography and in vitro medicine, which is embodied in the typical external alchemy. Everything in the universe is of the same origin, all of which are derived from the same qi under the control of Tao. This homology and homogeneity determine that after the biochemical process is completed, everything must have a family-style commonality. Because this kind of homosexuality can be understood by analogy. Therefore, Taoism and Taoism advocate "seeking from class" in epistemology. At the same time, the theory of origin is closely related to ontology. After the creation of all things, the origin is replaced by ontology, but both ontology and origin are the same Tao. The connotation of ontological values, that is, the endless position of individuals, determines that Taoism and Taoist philosophy can treat and handle the relationship between man and nature equally and strive to promote the balance and harmony between man and nature. On this basis, Taoism regards the relationship between man and nature as a bystander, while Taoism strives to transform nature for its own use and promote the transformation of human nature into Taoism without destroying the balance and harmony of nature.
Judging from the external alchemy and internal alchemy which are closest to the knowledge system of scientific disciplines in Taoist knowledge system, the ideological implication of Taoist philosophy is actually to attribute the relationship between technology, science and philosophy to abstract differences. However, it seems that Taoist philosophy has not discussed how to divide the three, so it has not solved the problem of preventing confusion between experience and transcendence. This greatly inhibits Taoism from making greater contributions to science and technology, although this is not its fundamental task. However, it should be noted that the scope of application of the theory of origin is gradually weakened and narrowed in the order of technology, science and philosophy, while the scope of application of ontology is just the opposite. On the one hand, ontology is constructed under the guidance of values. On the other hand, it is also related to the nature that technology tends to technology and philosophy tends to Tao.
The purpose of making art and using art is to gain the Tao. Art originates from and is dominated by Tao, and there is Tao in art. In this sense, art can be described as the use of Tao. The use of Tao is relative to the ontology of Tao. This is the internal relationship between Tao and Tao. But there are also differences. The relationship between the body and the use of Tao is said in the ontological sense. The relationship between Tao and art is different. The concrete practice of technology is mainly the application scope of the theory of origin, while the value concern and concept of technology, like Tao, are the application scope of ontology. From this perspective, the relationship between Taoism and Taoism is a special manifestation of the relationship between body and function of Taoism. This is the ingenious application and development of Taoist philosophy to China's philosophical category.
The ontology of Taoism and Taoist philosophy is actually empty, because its existence in concrete things is potential, and its function only occurs in the aspect of possibility. Taoism and Taoist philosophy emphasize the noumenon of Tao as the frame of reference for using Tao. This determines that the essence of using Tao is the smooth development of individual things in the environment. The realization from the metaphysical to the metaphysical is the transformation process of Tao from the non-physical to the physical. The connotation of materialization is from virtual to real, from complete to partial, from static to dynamic, from surplus to deficit, from perfection to ugliness, from good to evil, from truth to falsehood, from emptiness to stagnation, and so on. This is a metaphysical opening, but it is a metaphysical cover. In the view of Taoism and Taoist philosophy, materialization is inevitable and inevitable. But people can give full play to their initiative, enthusiasm and creativity and work hard for objectification. Therefore, Taoism and Taoist scholars have established the values of returning to the original, fully demonstrated the possibility and mechanism of returning metaphysical things to the original, and tried to guide people to return to the original, that is, shielding the metaphysical and opening the metaphysical.
Taoism and Taoist philosophy try to unify the theory of origin and the theory of body through the body and use of Tao, Tao and technique, and the materialization and anti-materialization of Tao. However, this unity is the most typical in the category of the day before and the day after tomorrow. The two categories of nature and nurture have the basis and form of origin theory, and are ontological in content and essence. Innate is the source in form, but it is a metaphysical ontology in meaning; Acquired is a derivative of origin in form, but it is a metaphysical application of Tao in sense.
Through the unification of ontology and ontology, the core skeleton of Taoism and Taoism metaphysics is established. Under the guidance of this metaphysics, Taoist scholars have carried out in-depth exploration and active practice of Kung Fu theory and realm theory, leaving valuable and enlightening ideological resources for future generations to think theoretically.