"I Ching" is an ancient classic that expounds on the changes in vientiane in the world of heaven and earth, a profound dialectical philosophy book, a general program of traditional Chinese culture, containing simple and profound natural laws and harmonious dialectical thought, the root of natural philosophy and ethical practice in traditional Chinese thought and culture, a great impact on Chinese culture, the crystallization of the wisdom and culture of China for five thousand years, and is known as "the first of the Qunjing and the source of the Avenue". The I Ching covers all things, the outline of the Qunlun, the vast subtlety, the all-encompassing, and is also the source of Chinese civilization, and its content and application involve philosophy, politics, life, literature, art, science and many other fields. In the history of the development of the I Ching, there are three important figures who have made significant contributions to the creation, development and inheritance of the I Ching. The first important figure is the ancestor Fuxi, if there is no Fuxi, there would be no Bagua, let alone sixty-four gua; the second important figure is the Zhou Wenwang who created the gua and the word, starting from Zhou Yi, "character yi" was born; the third important figure is Confucius who made it easy to pass on.
Let's take a look at the explanation of the different stages of life development in the I Ching:
The I Ching recognizes and grasps the world from the perspective of the whole, regards man and nature as an organic whole that senses each other, that is, "the unity of heaven and man", and believes that all things in heaven and earth are in the process of never-ending development, and it expounds this "natural" law, which is called "Tao". This law reveals the properties of the entire universe, encompassing the properties of all things in heaven and earth. "Easy", one is "easy", the second is "simple", and the third is "not easy". Change refers to the way of change, and everything changes all the time. Simplicity, referring to one yin and one yang, encompasses the principle of all kinds of things; there is heaven and earth, there is upper and lower, there is front and back, all of which are opposites and unity. It is not easy, although the things in the world are complex and changeable, but there is one thing that will never change, that is, the law; the operation of heaven and earth, the rotation of the four seasons, the alternation of cold and summer, the winter and summer heat, the moon profit is loss, the day and noon are biased, and the things will be reversed, which is the law. The development of all things has fixed numbers and variables, fixed numbers have rules to follow, and variables have no rules to follow, and changes are infinite; the fixed number contains variables, and the variables contain fixed numbers, whether it is a fixed number or a variable, its overall situation remains unchanged.
In the Bagua of the I Ching, Qiangua provides a detailed explanation of all things and the different stages of life's development. Qiangua is the first of the sixty-four gua of the I Ching, and Qian is the first yang, the solstice yang, and the first yang, representing the power of enterprising creation, so it is placed in the first place. Qiangua Liuyao is like six dragons, representing the law of change in heaven and earth, representing the six stages of life or the development of people's careers, namely, diving, present, ti, leaping, flying, and soaring. The following are the basic characteristics of the Qiangua Liuyao, which also represent the six stages that all things and life go through:
ChuYe (submerged): Represents the embryonic stage of things, at this time should be based on recuperation;
Eryao (present): Represents that things have begun to change, and at this time it is necessary to wait for the opportunity to move;
Sanyao (惕): Represents that things have been developed, but still needs to be careful;
Si Yao (leap): Representing the development of things has taken a step forward, should be judged the situation, positive and enterprising;
Wu Yao (flying): Representing that things have reached the stage of complete success, we should guard against arrogance and impetuosity;
Shangye (亢): Represents that things have come to an end, and careful things will be reversed.
In the title of 匳, "nine" represents yang, meaning shengyang or shengyang, representing the development trend of yangyang, we look at the six yang in the I Ching for the different stages of life development in detail.
Stage 1 First Nine: Don't Use The Hidden Dragon (Dive).
It means that the learning and incubation period of life is temporarily, still in the cultivation stage, does not have the ability or timing to do great things, and is not suitable for going out of the mountains and showing his face and making a show everywhere; if he is a newcomer who has just been involved in the world, he has just begun to learn to do things and be a person, the important thing at this stage is not ability, but to continuously learn to improve his own ability, as well as the humble and studious attitude of doing things. It is a metaphor that at the beginning of the development of things, although the momentum is better, but it is relatively weak, so it should be cautious and not act rashly, that is, when the time is not ripe or your own ability is insufficient, you must secretly accumulate your own strength.
Stage 2 Nine Two: See The Dragon in the Field (now).
It means that when you have just completed your study and cultivation, you can go down the mountain and show your strength for the first time. If the individual already has a strong ability, when the time is ripe or sees the appreciation of their own Bole and big people, with their own skills and abilities there is a chance to be appreciated and reused; or after the newcomer has a little ability and strength savings, he can also emerge and start to do things independently and openly, and after having the opportunity to meet the guidance and help of nobles, the ability will be quickly improved. Both of these situations can appear in people's sights to do things and express themselves appropriately. What is said here is that after experiencing hidden savings, we must seize a certain opportunity to emerge, and we must learn to wait for and find the "nobles" of our destiny to appear. It is especially important that when the noble person appears, we recognize it and do not miss it. The above savings mean that you are always ready for the opportunity to come, and in response to that sentence, the opportunity is often given to those who are prepared.
Stage 3 Nine-Three: Dry all day long (Ti).
It means that when people have a certain ability to do things, they have begun to attract people's attention, but they must still be modest and cautious, vigilant and make fewer mistakes, do not be proud and complacent because they have made a little achievement, should always review and reflect on their words and deeds, and continue to study and practice diligently and work hard day and night, in order to break through the bottleneck of self-ability and get further improvement and development. At this stage, if you can't continue to work hard and improve yourself, if you are criticized and confident in the process of doing things because you often make mistakes, personal self-confidence, ability and development are easy to encounter bottlenecks and appear in a state of stagnation or stagnation. Only by continuing to maintain self-improvement, hard work and constant vigilance can personal ability and career be raised to a higher level.
Stage 4 Nine Fourth: Or Leap in the Abyss (Leap).
The original meaning is that the dragon either jumps into the sky or stays in the abyss, indicating that it must be able to choose to advance and retreat according to the needs of the situation, to be able to act opportunistically, to know the retreat, to move forward and retreat freely, and to be able to seize the opportunity when the time is ripe. This shows that you have come to the most important moment of your career, and you can immediately rush into the clouds and fly in the sky. At this time, what you have to do is to be vigilant and wait for the opportunity, because you must not be the only one who wants to become a dragon, so you must pay attention to it, you can't be in a hurry, don't be impatient, you must find the right time, and soar into the sky.
Stage 5 Nine Five: Flying Dragon in the Sky (Flying).
When your ability and light have been discovered by big people or big platforms, you begin to quickly get trust and reuse, at this time, the highest moment of your life is coming, it is time for you to show your grand plan, strategize and realize your ideals, if you can seize the opportunity in time, and have achieved great achievements and achievements, you can reach the peak of your life and career, just like a flying dragon in the sky.
Stage 6 Part 9: The Dragon Has Remorse (Kang).
Under normal circumstances, when your development has reached the top, you should start to focus on thinking about various taboos and your own retreat, extreme change, full of losses, unusable strength, unusable, unstoppable, at this time to know how to stop and can retire with success, in order to have a better ending and ending. For example, the lord of high merit, the power of the bully, the wealth of the lord, etc. must be avoided as much as possible, this is the way of survival, too much is also the truth. At this stage, we must act cautiously, see clearly the major situations and changes in the situation, and respond to them in a timely manner, so that we can retreat bravely and protect ourselves. The same Han Chu Sanjie, Han Xin and Zhang Liang's life outcomes are very opposite, only by understanding the truth that Kang Long has remorse, can they retreat in the face of major changes in the situation.
Han Xin did not understand that Kang Long had remorse, but he was killed after his achievement.
Zhang Liang can see the situation clearly, so he can retire.