Wuji: Dao Taiyi: Qi Liangyi: Yin and Yang Three treasures: Essence, Qi, and Shen Four images: Taiyin, Sun, Shaoyin, Shaoyang Five elements: metal, water, wood, fire, earth Liuhe : Upper, lower, east, south, west, north Seven Stars: Tianshu, Tianxuan, Tianji, Tianquan, Yuheng, Kaiyang, Yaoguang Bagua: Qian, Kun, Gen, Dui, Zhen, Xun, Kan, Nine palaces from Li: Qian palace, Kan palace, Gen palace, Zhen palace, Zhong palace, Xun palace, Li palace, Kun palace, Dui palace Ten heavenly stems: A, B, B, D, E, Ji, Geng, Xin, Ren, Gui Twelve Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. Twenty-four solar terms: Beginning of Spring, Rain, Jingzhe, Vernal Equinox, Tomb Sweeping Day, Grain Rain, Beginning of Summer, Xiaoman, Ear Grain, Summer solstice, minor heat, major heat, beginning of autumn, end of summer, white dew, autumnal equinox, cold dew, frost, beginning of winter, light snow, heavy snow, winter solstice, minor cold, major cold
An ancient philosophical concept that represents one of the links in the origin of the world. Describe the nature of Qi.
In ancient China, "Tai" was also written as "Da" or "Tai", and "一" was also written as "Yi". "Tai" is the first and highest, and "One" is the only one that has no right and is not divided into one. "Zhuangzi·Tianxia" calls Laozi Guan Yinzi's theory "the Lord of Taiyi". According to the understanding of modern scholar Zhang Dainian, "Tai" in "Taiyi" means "before" and "beyond", so "Taiyi" is What Laozi calls "Tao" (see the "Table of Core Concepts of Tao" above). He said: "Everything in the world is born from existence, and existence is born from nothingness." He also said, "Tao generates one, one generates two, two generates three, and three generates all things." "One", "two", and "three" are all "existence" .
Tao gives birth to one, gives birth to two, two gives birth to three, and three gives birth to all things. The converse correspondence is: the three treasures belong to the two rituals, the two rituals belong to the Tai Chi, and the Tai Chi belongs to the Wuji.
The core concept of Tao is "Wuji", which originally means "boundless and endless" and comes from "Zhuangzi Xiaoyaoyou". Wuji also refers to an ancient philosophical thought that refers to the concept of the ultimate nature of Tao, which is the ultimate of formlessness.
"You" refers to the positive and negative material world or all things yin and yang. For example, creation religion believes that "ultimate" creates "being" from "nothing", so it can be said that "being" is born from "nothing", and it can also be said that "being" is born from "ultimate". The ultimate is absolute free will, which can be seen in the comparative study of religions. This is like a person using a pot to cook food. It is right to say that the food comes from the pot, and it is right to say that the food comes from the person, but it cannot be considered that the person is the pot. People have free will. Therefore, it is obviously a fallacy to equate the "ultimate" of creation religion with "nothing".
Taoists believe that "being" is born from "nothing", and they also believe that "being" is born from "dao", but it cannot be believed that "dao" is "nothing". The Tao Te Ching never mentions it Exceeding the "Tao" means "nothing". If there is, it will be unless it is added by future generations. The relationship between Tao and "being" and "nothing" is and can only be that Tao produces "being" from "nothing". Moreover, the nature of Tao is not "nothing", but the natural "nature", that is, the formless state, its original appearance.
"Wu Zhen Chapter" "Tao generates a qi from nothingness, and then produces yin and yang from the qi, and then the yin and yang combine to create three bodies, and the three bodies give birth to all things and prosper all things." It is clear that Tao and nothingness are listed as Two things, nothingness is just the authorized one used by Tao to produce all things. Zhu Yuanyu also described the form of Tao: The Tao originally has no direction or body, it is completely empty, it cannot be Tao, it cannot be named. It is called nothingness, it is called nature, and it is said that it has no Qi Ran. However, what we call void means that it is real; what we call non-existent means that it exists; what we call natural means that it must have causes and conditions; what we call it is that Qi is not seen, but Qi has already arisen, and the Tao is born. Therefore, it is said that "Tao generates Qi from nothingness." From this sentence, we can see that modifiers such as nothingness and nature are all named by "strong", and it is really impossible to name them. Tao is actually the same as the connotation of the creator God of all creation religions, but the denotation and development direction are different.
The relationship between "you" and "nothing" is that "you" = "nothing". From the perspective of parity conservation, that is, the relationship of (+1-1)=0, +1 is positive matter, -1 is antimatter, positive and antimatter each constitute "being", unless positive and antimatter meet, they will be annihilated when they meet, just like space All things come into being, all things return to nothing, and the cycle repeats itself. Being and nothing are two sides of the same coin, and one side of the coin is not higher than the other. If "being" is under Tao, then "nothing" is also under Tao. It is impossible for Tao to be above "being". Tao is synonymous with "nothing", which is another angle to avoid fallacious concepts.
Intangible things are not "nothing". For example, thoughts are intangible, but they are not nothing. Free will is also invisible, but it can direct people to exercise power over the object world. Of course, it is not nonexistent. Being shapeless is just their shape, it doesn't mean they never existed.
Next we will talk about the true concept of Taiyi. The first thing Tao transforms into is innate Qi. This Qi is not Qi, but the energy of the spiritual body, which is Qi. It can be seen from the "Table of Core Concepts of Tao" that the nature of Qi is Taiyi.
Qi refers to the formless thing on the water, that is, the energy needed by the non-material body. It is the energy needed by the first spiritual body of a person. It is more delicate than material energy and different from Qi. In traditional Chinese medicine, "Qi" refers to the innate Qi, while "Qi" refers to the acquired Qi.
Taiyi means: the first and highest, the only unpaired and undivided one.
Then the sentence "The nature of Qi is Taiyi" means: the nature of formless objects is the first, highest, only unduplicated and undifferentiated nature.
It can also be seen from the "Table of Core Concepts of Tao" that Taiyi and Tao are not the same. Tao gives birth to all things, Tao is the creator, and Taiyi is the nature of the first ring "Qi" that creates all things. However, it is not surprising that the ancients used it as "Tao" from time to time.
In "Lu Shi Chun Qiu", "Tai Yi" refers to the material origin of the world. "Great Music" said: "Music... originates from Taiyi. Taiyi comes from two instruments, and two instruments come from Yin and Yang." "All things come from Taiyi and transform into Yin and Yang." He also said: "The Tao is the ultimate essence. That is, it cannot be given a shape or a name. If you give it a name, it is called Taiyi." The "Tao" or "Taiyi" of this "ultimate essence" is also the "essence", that is, the exquisite original matter. In "Book of Rites" "Tai Yi" also refers to vitality. "Book of Rites·Liyun" says: "The rituals must be based on the Great One, divided into heaven and earth, turned into Yin and Yang, transformed into the four seasons, and arranged into ghosts and gods." Kong Yingda believes that "Great One" is "Tai Yi" , "It must be based on the great one, which means that the heaven and earth are not divided into chaotic vitality." The proposal of the category of "Taiyi" reflects ancient Chinese philosophers' understanding of the unity of the world and the development process of things from simple to complex, from low-level to high-level. During the reign of Emperor Wu of the Han Dynasty, "Taiyi" was shaped by the feudal ruling class into "the noble one of the gods". Since then, "Tai Yi" is generally no longer used in the philosophical category. During the Warring States Period, the image of the God of Heaven was invisible, and the image of the emperor was not recorded in the literature. It may still be in human form or invisible. Although the descriptions of the Five Emperors are different in "Lu's Spring and Autumn Annals, Twelve Chronicles" (the same as "Book of Rites, Yue Ling") and "Historical Records, The Chronicles of the Five Emperors", their shapes are all human-shaped. The Five Elements Gods gradually match green, red, yellow, white and black. The image of the Taiyi God in Chu may not yet have been formed. Since Taoists believe that Taiyi is invisible, it is difficult for Chu people to give it an image. Since gods can be called immortals, they should be in human form. The worship of the Five Emperors lacked the concept of a supreme god, which was not conducive to the consolidation of a unified central power. Therefore, a new god appeared above the Five Emperors, which was the Taiyi God. The so-called Taiyi, during the Qin Dynasty, was called Taihuang. Together with the Emperor of Heaven and the Emperor of Earth, he was also known as the Three Emperors. These were the three popular gods in the Qin and Han Dynasties, but it should be the credit of Emperor Wu of the Han Dynasty to raise Taiyi God to the supreme status and become the emperor god respected by the rulers of the Han Dynasty.
During the reign of Emperor Wu of the Han Dynasty, the society of the Western Han Dynasty had recovered and developed. Due to the weakening of the power of the princes and kings, the centralization of power was increasingly strengthened, and a unified political situation had emerged in politics.
In the second year of Yuanguang (133 BC), the alchemist Miuji first asked to sacrifice the god Taiyi, saying that Taiyi, the noble god, was called the Five Emperors. In ancient times, the emperor used the Spring and Autumn Festival to offer sacrifices to the southeastern suburbs of Taiyi, using a large prison. Miu Ji put forward the plan to build the supreme God Taiyi, which broke the concept of emperors and gods from the Qin Dynasty to the early Han Dynasty. He clearly pointed out that the five emperors were only the assistants of Taiyi God, highlighting the status of Taiyi as the supreme god. Emperor Wu of the Han Dynasty adopted this suggestion and ordered Taizhu to build the Taiyi altar in the southeastern suburbs of Chang'an to offer sacrifices according to Miji's plan. In the fourth year of Yuanding (113 BC), an ancient tripod was unearthed in Fenyang (now south of Hejin, Shanxi). The ministers regarded it as a precious tripod and regarded it as an auspicious sign. Emperor Wu of the Han Dynasty ordered it to be brought to Ganquan. In the fifth year of Yuanding (112 BC), Emperor Wu of the Han Dynasty officially established the Taiyi Altar (Taiyi) in Ganquan. The altar was divided into three floors. The Five Emperors were the assistants of Taiyi, so their altars were surrounded by green, red, white and black. The four emperors are arranged according to east, west, south and north. Only the Yellow Emperor Altar is located in the southwest. During the sacrifice, a white deer is killed and pigs and wine are put in its belly; a white yak is also killed and the white deer is put in its belly. Zhu Zai, who was in charge of offering sacrifices to Taiyi, was unique in that he wore purple embroidered clothes, while those who were in charge of offering sacrifices to the Five Emperors wore green and red clothes.
In November of the same year, Emperor Wu of the Han Dynasty held a grand suburban ceremony to worship Taiyi God in person, and officially appointed Taiyi as the supreme god of the Han family. The next year, Emperor Wu of the Han Dynasty went to the Taiyi altar in person to worship the heaven. Beginning in the first year of Yuanfeng (110 BC), Emperor Wu also took people to Mount Tai several times to hold grand ceremonies for the enshrinement of Zen, using the same ceremony as the Taiyi Temple in the Suburbs. Emperor Wu's praise speech said: Tian Zeng bestowed upon the emperor Taiyuan's divine strategy, and the cycle continued again and again, and the emperor worshiped Taiyi①. At this point, Taiyi, as the supreme national god of the Han Dynasty, was finally successfully created. The origin of Taiyi can be traced back to the Warring States Period. At that time, the Chu people believed in the god "Donghuang Taiyi", also known as "Dongjun", which was the deified sun god (Sun Star Lord). This was the predecessor of Dongwanggong.
Because its name is very close to the first god of the Chinese pantheon, "Tai Zhi Chu Yi", people often confuse the two.
Legend has it that he is the king of the demon clan in the ancient world, the younger brother of the demon emperor Jun, and the same as the Golden Crow of Kaitian. It is said that he was blessed with deep blessings and was born holding the Chaos Bell (also known as the East Emperor Bell). He disappeared after the lich war.
(This is the content of the online novel "Buddha is the Tao" and cannot be regarded as official historical records)