Lingquan Taiji Q&A

Xu Huaiqing//Finishing

Thank the host for giving me the opportunity to show China Taiji culture.

It is a great honor to get to know each other here and discuss the development and achievements of Taiji culture in China.

Everyone is familiar with Tai Chi culture in China. There should be many experts and scholars in this field among my colleagues here. Personally, I came here with my immature writings only because of my interest in and research on Taiji culture. Very shy, at best, just throw a brick to attract jade!

In fact, I always thought that I was engaged in the study of Taiji culture. Philosophy is a special field and a very professional subject, especially the unfathomable philosophical terms, which made me flinch.

I hope you can give me your advice and work hard for the promotion of * * * and * * *.

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According to everyone's knowledge and my personal exploration, China Taiji should have originated from Fuxi, one of the ancient Huang San. Its main achievement is that the composition of Taiji Bagua Map marks the maturity of Taiji concept, and also creates and lays the foundation of Taiji Yi-ology, which is also called Fuxi Yi, congenital Yi and promising (mainly different from the distortion of Yi-ology after Confucius wrote Yi Zhuan).

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@ Xu Huaiqing? (Jiaozuo)? The premise of definition is the certainty of concept, that is, the connotation and extension of concept are clear. Can your definition of Tai Chi meet this requirement?

If Tai Chi or Tao is a universal concept, it is inevitable that the connotation and extension of its concept are infinite. Does this contradict the certainty requirement of concept definition?

? Question:? How to define the concept of Taiji accurately becomes the key to practice the new Taiji theory. If the concept of "Tai Chi" itself cannot be "determined", then how to achieve "Tai Chi and its other shore" is unimaginable!

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A: How to define the concept of Tai Chi is something that many people can't avoid, and it is also a shortcoming of their understanding of life. First of all, the thought of Tai Chi comes from human's questioning about life: What is man? Where do people come from? Where did you go back? This resulted in the world outlook and outlook on life, and its ultimate understanding formed Taiji culture.

The identification of Taiji in China Taiji culture: In Fuxi's Taiji gossip, it is determined by the three-dimensional "Taiyi". In Laozi's Taiji Dao (Tao Te Ching), it is defined as "born, independent and unchanging, and can be the mother of the world". In traditional Taiji traditional Chinese medicine, there are two theories: "vitality" and "life fire". In the study of taiji Neidan, there are different names such as Taiji Factor, Taiji Neidan, Congenital Qi and Primitive True Ancestor Qi. In Song Dynasty, Zhou Dunyi, Zhu, and other philosophers had a clear definition of Taiji: the universe is one and Taiji is infinite. These are different descriptions of Tai Chi. Of course, the cultural context of the ancients was different from that of modern people. According to modern people's cultural cognition, Taiji is the noumenon of time and space, the origin of the universe and the motive force of life.

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@ Xu Huaiqing? (Jiaozuo)? Some scholars believe that Tai Chi is the "earth movement" in the "yin-yang and five elements theory", which turns everything into earth. what do you think?

? The evolution of Jin Mu's "four lines of fire and water" is the evolution of soil, which unifies monism and five elements system theory. what do you think?

A: Yin-Yang and Five Elements are an epistemology and methodology. The ancient Taiji theory was a mixture of Yin and Yang and five elements, which led to the disappearance of Taiji theory, while modern people only knew that there were Yin and Yang and five elements, but did not understand the deep meaning of Taiji. In the words of Buddhists, it becomes "holding the finger for the moon".

When it comes to Yi-ology and Taoism, people are always inseparable from Yin-yang and Five Elements, which is actually a great lack.

It is definitely necessary to study Yin-Yang and Five Elements as specialized culture, but the transformation of modern culture is neither fish nor fowl. Because we are definitely not the ancients, making the past serve the present is not copying, but digesting.

Therefore, modern Tai Chi transcends Yin and Yang and is not in the five elements. Its greatest feature is the development and elaboration with Tai Chi itself as the main body, Tai Chi itself as the concept and Tai Chi itself as the core.

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Excuse me, Mr. Xu Huaiqing-[Coffee] [Beer]

1) Tai Chi biography is well-known at home and abroad, but why are Tai Chi philosophy and various philosophical schools at home and abroad not warmly respected by the world in examinations, employment and real work and life?

Only by knowing the reasons can we have the fruit of revitalization!

2) The purpose of Taiji philosophy: Know one thing and do it, and use the other two skills to ensure safety within three days. ? Xu teacher, you use Tai Chi philosophy. What's your strategy to defend the world?

A: 1) In the historical inheritance and development of Taiji culture in China, it should be said that it is bumpy and almost lost. Modern people have only a half-knowledge of the Yin-Yang and Five Elements of the ancients, and little knowledge of the connotation, characteristics, essence and function of real Taiji. But this does not hinder the existence of Tai Chi in reality. Taiji is the noumenon of time and space, the origin of the universe and the motive force of life. The source and energy of human life is the gift of Tai Chi. What everyone does and how to do it is entirely his own business. Whether people in reality are keen on Tai Chi has nothing to do with Tai Chi.

2)

Tai Chi is a manifestation of Kung Fu, and so is Tai Chi [see "one contains three"]. One factor is that Tai Chi cannot be constructed, and the other two factors are also improper. Only when three talents are complete and three causes and one fruit are determined can Tai Chi be established and people succeed. Mr. Wang's strategy of using Taiji philosophy to protect the world is very correct. It's just that one of the three reasons is missing, and the conditions are not available. You can imagine.

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@ Xu Huaiqing? (Jiaozuo)? In the western formal logical thinking mode, the establishment of any logical system must rely on one or a group of self-evident logical premises or assumptions. Excuse me, does Tai Chi have the same situation?

A: Tai Chi is different from logic. Taiji is the unity of chaos and order, and logic is only a small link in order.

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@ Xu Huaiqing? (Jiaozuo)? Excuse me: Is Taiji an ideological system based on Taiji belief? The core of Taiji belief is (1) the world outlook of "harmony between man and nature, life system". (2) From the perspective of system dynamics, the dynamic balance of system unity of opposites is its basic law, that is, the methodology of dynamic balance.

If your answer is "yes", I have no other questions; If your answer is "no", which point do you disagree with? Why?

A: Tai Chi belief, this understanding is valid. Different beliefs have different understandings of Tai Chi.

The law of unity of opposites about (2) is a local existence formed among all things. The dynamic system of Taiji is natural popularity, natural balance and natural circulation. Too much is harmless.

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The first core problem is in the morning. As an ontology, is Taiji Yi (binary) or Daoism (ternary)? Or can only fall into the category of "faith"

The prospect is suitable (mainly different from the Yi Zhuan written by Confucius) and the innate Yi (Fuxiyi); The essence of China's Taiji is also the soul of Taiji Daoism ... Only when three talents are complete and three causes and one fruit are determined can Taiji be established and people succeed.

The Confucian way of easy learning, Tai Chi gives birth to two instruments, is binary. The Tao of Taoist Laozi is ternary. So, is it binary or ternary? Lord lei's statement is unification. And this term, in terms of discrimination, is still relatively weak, such as the unity of the life ring. It may be an attempt to replace unification with generation mode. Related to this, there are three-state expressions, 0,-1,+1.

Tai Chi Yi Xue, Tai Chi Daoism?

Taiji seems to be just a facade;

What is the specific difference, or the later Yi-ology and Taoism?

Is that so?

A:? Taiyi and Taiji Dao are unique in Taiji and Taiji ontology. Yi-ology and Taoism are both components and manifestations of Tai Chi.

What you said is the dichotomy of yin and yang, which is definitely a degradation of Taiji Dao.

? Laozi's Taiji Daoism did not put Yin and Yang in the second and third life of Daosheng. Yin and Yang are two different attributes of everything after the third life besides the first, second and third life of Taiji Dao.

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Q: I mean, one life is two, and two lives are three. And your "seeing one contains three" seems to imply a direct "life three".

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Answer: Daosheng No.1 refers to the uniqueness of Taiji noumenon, Lifelong No.2 refers to the dichotomy of Taiji function, and Lifelong No.3 refers to the realization of Taiji essence. Taiji principle "contains three as one". Tai Chi is the isomorphism of * * * of "one, two, three", with one as the noumenon and two uses and three as the essence. The unity of all things shows that Tai Chi is one and ten thousand, and it is also one and ten thousand. Tai Chi covers everything.

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Q:

In your Taiji study, it involves the original text of Chapter 42 of Tao Te Ching: Tao gives birth to one, two, three and everything. And it's basically easy to solve the problem of aging. So, my question is, have you considered other possibilities, such as the dichotomy, such as finite, infinite potential and infinite reality? Because the new era in the future involves the integration of a hundred schools of thought.

Or, for the sake of future integration, how to adjust one's Tai Chi study?

A: Taiji Daoism is the highlight of Taiji culture in China and an important part of Taiji.

Chapter 42 of Tao Te Ching: Tao gives birth to one, two, three and everything. -This is a concrete description of the existence and transportation of Tai Chi Dao. Taiji Daoism nurtures all things, and all things live together. After all, coming back to life, endless.

Interpretation with modern cognitive culture: Yi Dao is the whole and noumenon of Taiji, unique and unique. Giving birth to a second child is an operational expression of the basic function of Tai Chi. The third generation is the existence of Tai Chi and its essence (three talents and three elements), which can also be said to be triple: finite, infinite and infinite, also known as three poles (extreme, Tai Chi and infinite). In modern science, there are also cognition of bright matter, dark matter and metamatter. This is also the inevitable, lowest condition and basic structure of Taiji's "Sansheng". Of course, with the basic structure of "three lives", it is natural to regenerate five, eight and ten thousand. But the origin is only Taiyi.

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? Q: Why is only China culture inclusive and continuous?

A:

This is because the Taiji culture in China has lasted for more than 8,000 years since the Eight Diagrams drawn by Emperor Fuxi.

Taiji is the unity of all things in the world. Taiji culture has the characteristics of covering, containing, guiding, educating and running through various cultural functions and functions.

The root, source and vein of China culture is Taiji culture, and foreign cultures are easily assimilated and merged. For example: the China of Buddhist culture, the combination of Marxism and the concrete practice of China revolution. This is in line with the characteristics of Taiji culture, otherwise the deviation of Yin and Yang will sometimes repel each other.

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Q: Tai Chi is a kind of kung fu, so how to measure the level of this kind of kung fu?

A: It all depends on everyone's practice style and application level. If you know kung fu, if you don't, you won't have kung fu.

Of course, Kung Fu itself is also formed according to the principle of Tai Chi, which is a trinity of prescription, ability and expertise. I think you are a practitioner in this field and should be more experienced.

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@ Xu Huaiqing? (Jiaozuo)? To write a book, you should generally put forward at least one or two new concepts, otherwise it is only the concept of the ancients that has been tossed around, which is of little significance. Do you think your theory has put forward any new concepts?

A: Modern Tai Chi is an independent Tai Chi based on the modern cultural context, with its concept, subject, core and program. Not the yin-yang and five-element routines of the ancients. Learning from Taiji, Taiji Daoism and Taiji Science are all brand-new ideas. This is also necessary for the development of modern Taiji.

? Writing a book is not my original intention, and the book disaster faced by modern people is also terrible.

My original intention is to prove that China Taiji culture is really not lost in our generation. China Taiji culture is a unique Taiji culture with its own system. It is not a culture of yin and yang, not a culture of five elements, but a completely independent Taiji noumenon culture that transcends yin and yang and is not in the five elements.

Many people conclude that Yin and Yang culture is Tai Chi culture, and replace it with Yin and Yang culture. They always think that Tai Chi culture is helpless without yin and yang, and they don't know why. This is fundamentally wrong and naive. Therefore, the development of modern Taiji science must get rid of the shackles of Yin and Yang, which can no longer be replaced by Yin and Yang. To highlight Taiji itself is the true, simple and clear self-subject and practical application of Taiji.

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Q: Taiji theory is a pluralistic system theory, right?

A: Tai Chi is still divided into physical appearance and elements.

The main theme of Taiji is Taiji theory, and its main features are holism, ontology, holism and system theory. In other words, Taiji theory is based on the noumenon and system of things, and Taiji noumenon is unique. Therefore, everything in the world takes its own ontology as the most basic unit of existence, and there is nothing to talk about without the body.

In modern epistemology, there are many epistemology about "Yuan". For example: monism, dualism, pentalogy, pluralism and so on. First of all, the generation of meta exists relative to the body, which we call elements, elements and meta-bodies, and meta is a component and collection of the body. In other words, meta is based on the body, and the body does not exist without meta. Therefore, any argument that monism, dualism and pluralism deviate from the system is untenable and meaningless.

Of course, elements, elements and meta-bodies exist in any system. All elements, components and meta-bodies, as long as they are produced under the influence of system, architecture and function, may be transformed into independent bodies of their own ontology. Otherwise, you can only do your duty, do your duty, and complete your mission and obligations for the same body Tai Chi.

For example, we say that human beings are a unity and the same body. In fact, each of us is a unique ontology and a member of human society. We can't be independent of the same subject of society. Because our life experience determines that we are the product of our parents' genes, only people, not other things. However, each of us will have many components, elements and substances, shouldering many different functions and functions, and * * * has completed the existence process of a living body. This element is necessary for human body, but when individual elements exist independently from human nature, there will be several possibilities: first, they will become new life bodies through special tissue culture; Second, it is used for transplantation and grafting of other living organisms; Third, it is also the automatic extinction of mass-energy conversion and the return to Tai Chi.

In short, the reality of all elements, individuals and things is also the existence of Tai Chi, and any unitary, binary, pluralistic and detached existence is whimsical and self-righteous. This is also the biggest symbol of Tai Chi, which is essentially different from all other theories that deviate from Tai Chi.

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Q: What are the main functions of your Tai Chi?

A: We know that Tai Chi culture advocates the uniqueness of things, that there are no two ways in the world, that saints have no second thoughts, and that Tai Chi has the function of dividing things into two and the essence of seeing one includes three.

Our core purpose is to upgrade people's thinking, thinking and cultural ability to Taiji thinking and Taiji culture. Back to the whole, social justice, the root of life,

Only when people really stand at the high end of Taiji culture can the true colors of personnel, society, life and nature be clear at a glance.

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Q: What does Tai Chi mean?

A: Taiji itself can be called "Taiyi", that is, Taiji itself is an integral whole, and it can also be said that it is an integral whole of countless individuals. As long as there is a physical substance, it is an object. Everything in the world is generated, transported and exists by the system. Without the system, things are bound to die. Taiji noumenon is the unity of all things in the world.

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Q: Can you briefly introduce modern Tai Chi?

A:? In modern Taiji, Taiji is the same body of "123", "30,000" and "10,000", and Taiji is a consistent natural popularity, natural balance and natural cycle. Taiji itself is unique, its function is divided into two parts, and its essence is regarded as one containing three parts. Its movement and transformation have produced everything, and its return to Tibet has made everything one.

? According to the unique principle of Taiji ontology, the unity of Taiji nature and the conservation of Taiji instinct. Everything in the world is unique in its own ontology, just like the leaves in the forest are unique, just like the water drops in the sea are unique, that is to say, everything is unique in its own ontology, and there is no second one. Therefore, everyone is born with the spirit of Artest, and people are born with the spirit of Artest. The agility and energy field that Tai Chi gives to personal life are limited, measurable and fixed, so human life is small and short. A person's ability to live is also quite fragile and insignificant, just like a small spark lit in the wilderness, fragile and vulnerable to frost and snow, destined to go out at any time. Therefore, cultivating the source of Tai Chi is the first priority, and Tai Chi Inner Pill is the source of life. When Taiji exists in human body, destiny will flourish; when Taiji is lost in human body, life will be finished.

A person's spark, if you want to start a prairie fire and think of yourself, can only illuminate others and all the grass. Although it will eventually turn to ashes, the light of Taiji is eternal and brilliant. A person's life can be said to be a display of self-ability, but after all, it is also a manifestation of Taiji's spiritual function and a message to convey Taiji's energy. Tai Chi! Everything goes well!

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Q: What's the difference between being divided into three parts and meeting one part in three parts?

A: The theory that things are divided into three parts is a theory of three parts, which should be different from the view that Taiji contains three parts.

Taiji's understanding of things includes three aspects: it is the three basic elements of the existence of things themselves, which are substantive, interrelated and indispensable, and constitute the ontology of things. For example, time, place and people are the three elements that make up an event. Vitality is the three basic functions of human existence. Stereo is the most basic structure and existing form of an object.

However, the trichotomy theory of general things is very vague, and there is no strict definition. How to divide it, what to divide it, whether it is appearance or attribute, is uncertain. Therefore, it can be random, that is, incorrect.

As long as Tai Chi things grasp the three elements of their own essence, the integrity of things will be clear at a glance.

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Q:? If "Taiji" only stays in the stage of "speculation or obscenity" and cannot be transferred to the stage of "tool or utility", what is the value and significance of "Taiji" in the progress of human civilization?

A: I have talked a lot about this. Taiji itself is a kind of kung fu, and everyone is using it, but some people realize it and constantly improve themselves, while others never realize it. As Yi Zhuan said: People use it for daily use without knowing it. People here use Tai Chi energy, the core monument of Tai Chi life and Tai Chi nature. Who can go beyond the origin of Tai Chi for half a mile?

Anyone can only have the Artest factor when he is born. If he loses it, he will die. This common sense is worth remembering!

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Q: What is the relationship between Tao and Tai Chi? Is Tao Tai Chi or Tai Chi Dao?

A: Taiji Daoism is an important part of Taiji in China. But there are avenues, paths, right paths, evil paths, yin-yang paths, Tai Chi paths and so on. Tai Chi is not two ways, a sage is not two-minded, and Tai Chi is the way of Tai Chi. Therefore, Taoism is Tai Chi.

Taiji culture has a history of more than 8,000 years since Fuxi painted hexagrams, and Taiji Dao has a history of more than 2,000 years since Laozi. It should be said that Taiji Dao is the inheritance, development, enrichment and perfection of Taiji culture.

In other words, Lao Tzu's way is Tai Chi.

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Q: Is Taiji unique or numerous? If it is unique, can there still be Tai Chi in the ontology of all things? If there are countless Tai Chi, are countless Tai Chi the same?

A: Tai Chi itself is unique. Throughout the ages, there is the spirit of Artest, and everything is the spirit of Artest. Another thing is Tai Chi, and the other thing is Tai Chi. Everything has the factor of Artest, and it is one thing. Everything has its own unique ontology. Everything is just a manifestation of Tai Chi vitality. Everything, Vientiane, and everything are all transformed into each other. Everything has life and death, and Tai Chi energy is conserved.

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Q: According to the new Taiji theory, Taiji is neither unitary nor N-dimensional. That is to say, Tai Chi can't be explained by multi-system theory (such as the theory of Yin-Yang and Five Elements), so how can the practicality of Tai Chi be reflected?

A: Taiji theory itself is holism, ontology, holism and pluralistic system theory. Multi-system theory can only be an application based on the body, and it is meaningful in practice. It is impossible to talk about everything without the body. This is also the pit of modern monism, dualism and n-monism. In Tai Chi, "Yuan" exists relative to the body. Meta can be an element, an element and an individual. Without a body, elements are meaningless. If an element exists alone, it will be independent. For example: cell body, atomic body.

The theory of Yin-Yang and Five Elements is a concept that came into being in the context of the ancients and must be linked as a traditional culturology. However, the imposition and application of the theory of Yin-Yang and Five Elements under the background of modern culture can only be outdated, parrot-learned and neither fish nor fowl.

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Q: It is too easy to derive three changes, namely, Lianshan, Gankun and Guizang. It is said that the three changes are all based on sixty-four hexagrams, so the difference between the three changes is limited to the difference in the order of hexagrams. Q: What are the rules and similarities and differences between the three changes?

A: Yi-ology is based on eight diagrams, and eight diagrams are based on three types, which means that "three points are eight" and three-dimensional things are the final equal share. This is a concrete manifestation of Taiji seeing one, including three, three-dimensional integration, three causes and one fruit, and three things. Therefore, Lianshan is simple, with "seeing one contains three" as the main body; "Gankun" is changeable, with "one divided into two" as the main body; "Returning to Tibet" is not easy, and it is based on "integration". After the topic is determined, the law of divination order can be arranged according to the thinking at that time. Modern people can set it with computer software.

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Q: Everything starts from Tai Chi, everything changes to Tai Chi, and everything ends in Tai Chi. Q: How to distinguish different stages of Tai Chi? If they can be distinguished, are there any different Tai Chi? If the two are inseparable, how do you know the origin and process of Tai Chi? What is the certainty of Tai Chi? Is Tai Chi certainty at the beginning, in the middle or at the end?

A: Tai Chi vacuum is wonderful, unique and unique. Tai Chi nurtures everything, and everything becomes a Tai Chi.

Everything has Artest's Tai Chi factor, but everything contains Tai Chi factor, but everything is unique. Everything is just the expression and state of Tai Chi vitality. Everything is different, so we can call it Tai Chi.

Everything has its own form of existence, function and attribute, but it is inevitable to return to the One after going from infinity to extremes. In this process, Tai Chi factor, Tai Chi energy and Tai Chi spirituality are always going on.

The certainty of Taiji is determined by the trinity of genes, qualities and conditions of existence.

Tai Chi gives birth to everything, and everything follows the law that Tai Chi sees one, including three things, three causes and one effect.

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Q: Is the new Tai Chi just metaphysical and how to combine it with practice?

? A:? Modern Tai Ji Chuan is based on three exercises: First, the physical evidence of human scientific achievements at this stage. Second, the display of human Tai Chi Kung Fu. Three: the theoretical practice of Taiji culture for thousands of years.

Taiji appeared here as the sublimation of Taiji pure philosophy. In fact, the great vitality of China Taiji culture is mainly manifested in the reality, practicability and practicability of Taiji in human life. Philosophy is only the method, means and tool to know Tai Chi.

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Q: Is Tai Chi divided into two parts or three parts in imperial academy?

A:? Taiji's "one, two, three, ten thousand" and "eleven thousand" are expressed in the form of numbers, which is an empirical study of numerology in understanding Taiji's three structures of image, number and reason. Taiji is the unity of all things in the universe.

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Q: How significant is your Tai Chi research?

A: Taiji in the true sense is not aimed at some people, nor at a certain period. There should be modern Tai Chi if there is traditional Tai Chi in history, and there is world Tai Chi if there is China Tai Chi. Throughout the ages, there has been the spirit of Artest, and everyone has the spirit of Artest. Taiji has created human life, and each of us is closely related to Taiji.

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Q: Tai Chi here is actually a basket that can hold everything.

A: Tai Chi is more than just a basket. The basket can only hold a lot of things. Too narrow, too wronged. People's thinking can be more open and broader: Tai Chi can be a big ocean, and all life is an aquatic spirit. Taiji is an infinite sky, and all tangible and intangible life consciousness information is dust in the sky. Taiji is the mother of time and space, and it has infinite flexibility. Taiji lives with people, and it is endless. Taiji is the ancestor of all time and space. Therefore, Tai Chi is one and ten thousand, and it is also the same. Taiji is the unity of all things in the universe, and Taiji itself is unique.

(To be continued)