The three principles of the I Ching and numerology in traditional culture are two or three

The three principles of the I Ching and numerology in traditional culture are two or three

Zhongtian Yi Zhang Yonghong finished

In addition to "Lian shan" and "Guizang", there is a principle in the study of "Zhou Yi" itself called "Three Yi", which means that the "I Ching" includes three major principles: first, change; second, simplicity; and second, not easy. To study the I Ching, we must first understand the truth of these three principles.

(1) Change

First, the so-called change is that the I Ching tells us that nothing in the world, in the world, in the world, and even in the universe, is unchanged. In time and space, there is no thing, no thing, no situation, no thought that is unchanging, cannot be unchanged, must change. For example, when we sit here and sit down the first second, it has changed, and immediately the situation in the first second is different. Time is different, the environment is different, the emotions are different, the spirit is different, everything, anytime, anywhere, is changing, must change, there is no change. Therefore, when studying "Yi", we must first know "change", and people with higher wisdom not only know the change but also adapt to this change, which is why it is not possible to learn the truth of the general phase without learning the easy.

From this, we also learn about a term in Hinduism, "impermanence." This term was slowly turned into a superstitious color by some F believers, and a ghost was molded in the City God Temple, tall and thin, wearing a white robe, wearing a top hat, and spitting out a long tongue, named "white impermanence", and saying that this "impermanent ghost" came, people would die, this is superstition. In fact, the term "impermanence" is a kind of F-theory, which means that there is no thing in the world that can exist eternally, so it is called "impermanence", which is the principle of change in the I Ching. The "I Ching" in our Chinese culture is about principles, and everything in the universe has no change, it must not change, this is the principle. Indians are in terms of phenomena, such as seeing a house built, the house will fall in the future, seeing that people are born, they will also be sick, old, and dead, which is to see the phenomenon and call it "impermanence".

(2) Simple

Second, simplicity is everything in the universe, and there are many things that our intellectual knowledge cannot understand. A problem arises here, which I often tell my friends, and it can also be said to be a philosophical contrast, the phenomenon of "having its own reason and not doing anything" between heaven and earth, that is, our experience is not enough, scientific experiments have not yet appeared, "there are things that do not know their reason, that is our wisdom is not enough." In other words, anything in the inter-divine world, if there is a reason for it, there must be such a thing, it must have its principles, but our wisdom is not enough, our experience is insufficient, and we cannot find its principles. And the simplicity of the I Ching is also the highest principle, no matter how mysterious things in the universe are, when we have enough wisdom and understand it, they become ordinary, the most ordinary and very simple. When we look at Zhuge Liang in Peking Opera, stretch out a few fingers, then take turns to pinch, we know whether there is such a reason in the past and the future? Yes, there is this method. After the ancients understood the laws of the I Ching, after understanding the things of the universe, they ranked the pattern of gossip above the knuckles, plus the relationship between time and space, and the formula of the numbers was arranged, and things could be deduced. This is to make such a complex truth very simplified, so it is called simple, so the "I Ching" first tells us that things in the universe are changing at any time, although the law of change is very complicated, and everything in the universe is intricate, after we understand the principles and principles, it is very simple.

(3) Not easy

Third, it is not easy, everything is changing at any time and anywhere, but there is an eternal thing that exists, that is, the thing that can be conjured out of Vientiane is unchanging, that is eternal existence. What is that thing? Religious people call it "SD", "S", "Master", "F", "FS". Philosophers call it "ontology" and scientists call it "function." Whatever its name is, there is such a thing anyway, this thing is unchanging, this "it" that can change all things, all things, all things is unchanging.

These are the three principles of the I Ching, which must be understood first.

I. Question: In the judgment of fate, is it mainly the ten god symbols, or is it mainly based on the Shengke Dafa? When to use the Decameron symbol? When to use Sheng Ke Dafa? How are they used together?

Answer: The Shengke combination is the internal relationship and basis of the fate information. If the combination of fate is good, and the five elements and ten gods are suitable, it reflects the information of the fate lord's wealth and prosperity; if the fate game combination is not good, and the five elements are not suitable or ruthless, it reflects the information of the fate lord's poor and fierce rebellion. The ten gods symbol is the embodiment of the combination of the fate of the game, such as the Japanese lord is weak, killing Wang, printing the qi close to kill the birthday lord, killing represents the talent, the seal represents the authority, reflecting the noble spirit of the japanese lord.

The relationship between the two is interdependent, mutually restrictive, and inseparable. Without the Shengke combination, it is impossible to talk about the ten god symbols, because there is no real content; without the ten god symbols, the information of the Shengke combination cannot be reflected, because there is no appropriate form. This relationship is philosophically speaking, the relationship between essence and phenomenon, content and form.

The combination of prosperity and decline of sheng ke is qualitative and quantitative to the information of the fate of wealth, wealth, poverty, good fortune, good fortune and so on. Which aspect of wealth, poverty, good fortune and misfortune is regulated by the symbols of the ten gods.

Second, Q: The cold, warm, wet and dryness of the original fate bureau have lowered the level of wealth of the fate lord. If the fortunes of the years can be adjusted, can the Lord of Fortune be rich?

Answer: In ancient and modern numerology books, it is said that fate is better than good luck, some say that good luck is not as good as fate, and some say that good luck is not as good as the combination of fate. It can be said that the benevolent see the benevolent, the wise see the wise, and the opinions of the people are different, and there is no consensus. We agree with the latter view. In practice, we have found that the five elements and ten gods of the year of fortune can only produce and play a greater power and role through the five elements and ten gods of the same kind in the original fate bureau. If the Original Destiny Bureau does not have this Five Elements and Ten Gods, and the fortune of the years coincides, it will have a smaller effect on the other Five Elements and Ten Gods of the Original Destiny Bureau. We believe that the combination of prosperity and decline of the five elements and ten gods of the Original Destiny Bureau and the appropriateness of sheng ke stipulate the level of the fortune lord's rich, poor, auspicious, evil, and blessed grades, and the fortune of the years is a change in the amount within the range of the grade stipulated by the original fate bureau, and it is very difficult, even impossible, to break or exceed the grade stipulated by the original fate bureau. Therefore, the cold, warm, wet and dry imbalance of the original fate bureau, and the fortune of the years can be adjusted, and it can only increase the degree of wealth within the range of the rich yin level stipulated by the original fate bureau. If the original fate bureau stipulates that the poor and lowly life is poor and lacks the adjustment, and the luck of the year is adjusted to use god more powerfully, the fate lord will not become a rich man.

III. Question: The ten gods of the original fate bureau are in the place of decay in the years, and the ten gods of the original fate bureau are in the land of the year of fortune, in the actual judgment, is it the wangshen theory of the original fate bureau, or the decay of the god in the original fate bureau?

Answer: The ten gods of the original fate bureau are in decline in the year, and the ten gods who are in decline in the original fate bureau are reduced in strength; the ten gods who are in decline in the original fate bureau are increasing in strength in the year. It should be noted. The ten gods of the original fate of the boom or decline of the year to reduce the force or increase the force is the increase or decrease of the force on the basis of the prosperity or decline of the original fate bureau and under the premise of the condition. Without the standard of the degree of prosperity or decline of the original fate, it is impossible to grasp the size of the reduction or increase of the force of the fortune of the year, it is impossible to accurately extract the information of the fate, and the purpose of accurate prediction cannot be achieved.

Dry Manufacturing: 壬辰 壬子 戊申庚申

Dayun: Ding Wei

Cai Xing NongZi was in power, cai xing tong root four branches, and the fate of Shen Zichen hehua water bureau, the water was obviously on the side of the strong. The god of food Gengjin gave birth to a son of the moon for death, the qi is very weak, the root of the two Shen, and there are weak source students, but it is discharged by wangshui, the god of food and in the two Shen and hide the micro root, but tatsumi is injured, Shen Zhongwei root also has the image of damage, and it is also leaked by jin, and the Japanese lord is too weak.

Ding Weiyun, the land of Peng Tu Feng Lu Wang, Ding Wei Huosheng, on the basis of the original bureau of tai disease to increase the strength, how much to increase? I think it's increased from too weak to significantly weaker. It is still difficult to bear the burden of money and food. Wang Shuifeng is already a Jedi, and the fire consumes water power, and the king water loses power. How much to subtract? I think the original obvious over-the-top has been reduced to the over-the-top. Gengjin Fengwei is the land of eternal life, but the fire is golden, and the amount of gold has increased, one is the immortal life, and its momentum increases; the second is that the original life is cold and wet, and the fire is wet and warm, and the gold is active; the third is that the soil will increase the strength of the gold. But Huokejin also has a little bit of power reduction, in short, the increase is slightly larger, and the reduction is slightly smaller. From the original neutralization, it can be increased to neutralization and partial prosperity. Other classes of this.