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The image of the image of Yi Xiang
Author: Cai Xiangyuan (Shandong University of Confucianism Advanced Research Institute)
Source: “Nanjing Major Studies. Philosophy·Human Science·Social Science” Issue 1, 2020
Time: Confucius was in the 2570s and 20th of the 20th of the Spring Festival in the Gengzi period. Sun Yimao
How to understand the relationship between theory and number is the origin of Yixue. In the Yixue tradition, the basic meaning of the image is a sign, which is between the invisible Tao and the invisible object, and acts as an “intermediary” to produce a certain corresponding relationship between the two. Symbols differ from abstraction, they are the symbol of time. It is precisely because of this that the hexagrams have good luck and can also point out the way to deal with things. Since images do not exist (“is”), what they give is not the essence of Tao, but because there is always some wrong position between images and Tao, it does not expect that the relationship between the two should be wanton. On the contrary, to gain the grasp of the image of Tao, one must transcend the invisible thing and observe the metaphysical way behind it, and need to fight against the willful nature of the warrior. This requires sensing. Sensing is not only the inner energy of objects to take images, but also the way for saints to be saints.
“I will be taken for inspection tomorrow, and then we will post a letter in the community
Keywords: hexagram; symbol bearing the Internet; time; error position; inducing communication;
This distinctive feature also forms the point of clearly reading “YiDu”. The meaning and the number of symbols are not completely different. When talking, is it the first thing to rely on the number of symbols or the number of symbols? In any case, the interaction and force between the meaning and the number of symbols has formed the basic characteristics of the “Yi Dao” commentary. As summarized by Wang Xinchun, this is a scientific structure of “dual-directional mutual interaction” between the meaning and the number of symbols. 1 In order to better understand the basic characteristics of elephant thinking, we will try to further explore and demonstrate the ideological connotation of this structure.
1. The relationship between Yi Xiang and Yi Dao
Let’s first look at the basic meaning of the word “美”. “Elephant” is a pictographic character that directly takes the form of a pride image. Korea did not read the meaning of “image” by a person who read it. Since predecessors rarely saw a living elephant, they could only think of its original appearance based on the elephant bones. Therefore, the elephant also includes the dimension of an imagination (“illusion”):
People want to see the image of life, and get the bones of the image of death, and think of life by thinking of it. Therefore, the reason why people imagine it is all about the image. Although the Tao is not visible to the present, the sages take the power to see the form, so they say: “There is no state, the image of nothing.” (“Korean Feizi· Jie Lao”)
Whether Korean Feizi has any basis for consideration, in my opinion, this interpretation is very consistent with the ideological connotation of “image” in the interpretation of the tradition of “YiDu”. In the Easy Learning tradition, “elephant” is also composed of invested network needs to be constructed through “Imaginary invested network car horse fee”, it is not the object that appears to be in front of you. The following are some classical commentaries about the phenomenon in “Shiji”:
So, the account calls the Kun; the account calls the Qian;It is a change of sacredness; it is a non-violent and sacredness; it is a sign of sacredness; it is a tool of sacredness; it is a method of sacredness when it is used to control and use it; it is a method of sacredness when it is used to use income and expenditure, and it is a god of sacredness.
The image becomes in heaven, shapes on the ground, and changes are seen.
Therefore, the Dharma image is large in the six directions, the transformation and enlightenment are large in the four hours, and the sun and the moon are large in the bright image.
The six-hea changes, and the sages imitate it. The sky hangs on the elephant, and the sage looks at it. (“Yiju·Xian”)
From an overview, the sun, moon and other astronomical phenomena can be seen directly. How to understand the need for “illusions” and how to understand that there is an invisible dimension behind the image? Let’s start with “seeing is a sign of “seeing”. It first expresses that it is the presentation of something (“see”). But this sentence is not complete, it omits the subject. Here we need to ask what appears to be called “image”. It is difficult to see from the combination of high and low text that the omitted subject should be Yidao, that is, “Therefore, the Kun of the account is to be the Qian of the account is to be the Qian of the account, and the change of the account is to be the change of the account is to be the communication of the relationship.” From this we can summarize this sentence in this way: Yidao is presented as “image”. In “Yi Dao”, “Heaven” is alias for Yi Dao. “The image is formed in heaven” and “the image is drooping in heaven” can be confirmed in one step. The Yi Dao or the Liuhe Dao is subtle and difficult to measure, and cannot be directly mastered by us, but it can be presented to us through the grounding of the “elephant”. In the eyes of predecessors, the celestial phenomena (“sun, moon, stars”) and the four periods are the most basic manifestations of Yi Dao, but this does not seem to mean that the celestial phenomena are Tao. Liuhe, Sihou, and the sun and the moon are all signs of Yi Dao, but they cannot be directly equal to Yi Dao. There is also a difference between the bones and the big ones. In the framework of “YiDao”, all the things in Liuhe are pushed behind the scenes by YiDao. From this perspective, they can all be said to be “image”, so predecessors often used “image” to express all things in Liuhe. When we talked about thousands of things from “all images”, we had to see each other several times, and our impressions were quite good. From the perspective of relatives and relatives, please pay attention to a preset behind this, that is, to regard them as a certain representation of “Tao”. Since he is not present, the color of the foot that “Wanwu” plays here is similar to that of the elephant bone. The elephant itself is not present, through the el