The Book of Changes is a masterpiece that combines ancient Chinese philosophy, natural science, and social science. It has always been honored as the encyclopedia of Chinese culture. For thousands of years, the Book of Changes has played an important role in Chinese philosophy, history, and literature. , religion, natural science and social science all have a huge impact.
I first met Zeng Shiqiang from his explanation of "The Mystery of the Book of Changes" in the "Hundred Schools Forum". He was humorous, easy to understand, and benefited a lot.
One yin and one yang are called Tao
Yi has Tai Chi, which produces two rituals, which are called yin and yang. The beginning of natural conception, the source of all things, and everything comes from it.
How can the world continue to exist? It is because of the diversity of species and the interaction and stimulation of different factors that it will continue to thrive. Without contradiction, there will be no change; without change, there will be death.
One yin and one yang are called Tao. It’s not a yin and a yang, and together they scream. It’s about natural changes, and everything in the world is nothing more than natural gestation. But there is a truth behind it, and that truth is eternal. Natural change is the way of yin and yang.
Yin can become yang, and yang can become yin. Bad people don't have to be bad all the time, and occasionally do good things; good people often do bad things. This concept has a great influence on the Chinese people.
We Chinese believe that one contains two, with one as the center.
Westerners believe that yin and yang are two things.
Chinese people believe that Yin and Yang are one thing, and one thing contains two components, one is called Yin and the other is Yang. Taken together, it is called Tai Chi. When Tai Chi is separated, it is Yin and Yang. If you talk about one, it is Tai Chi; if you talk about two, it is Yang and Yin.
In the West, division is greater than unity.
China is united but divided. No matter how we divide, we cannot do without cooperation.
Westerners look at the earth and see a result at the end. He said split it in two.
Chinese people have different opinions. He believed that two gave birth to two, two gave birth to three, and three gave birth to all things.
Mr. is a wise man and a master in the field of management. Throughout his life, he has written books and lectures, traveled and lectured, and traveled all over the world. He regards the promotion of Chinese orthodox culture as his lifelong mission and greatest pleasure. , worked tirelessly for it and fought until the last moment of his life.
In 2016, my husband became ill due to overwork.
In a video circulating on the Internet, he talked optimistically about his life after the illness in front of the camera.
He said: "Life and death are fateful, and the process is very important. We must appreciate that process. So I often look outside myself. This old man has cancer, and it has spread, and there is no way to operate. He's over 80 years old and can't stand the torment of chemotherapy. So what should he do? So when everyone comes to see me, they see me smiling. He neither blames others nor complains about others' misery."
Mr. Wang has three maxims about how to behave in society: Everyone should act according to their conscience, always be public-minded, and do their best.
In just fifteen words, it explains the principles of life in a simple and clear way. The restoration of social morality is not a general slogan, but starts from everyone. Everyone acts according to their conscience and transmits positive energy to the people around them through their own actions. Only then can a good social atmosphere be gradually formed.
What are the benefits of relying on conscience?
In a modern society where laws and regulations are gradually improving, is the guidance of "conscience" still of practical use? In fact, the Litigation hexagram in the "Book of Changes" has already answered this question.
"Shuowen" says: "Litigation means dispute. Public statement means." One side of the word "litigation" means "yan", which means to speak, and the other side means "public", which means to speak to everyone.
Why do people "litigate" between people?
The hexagram of Litigation says: If there is fu and suffocation, be wary, it will be auspicious; it will end in misfortune. It's good to meet the adults, but it's not good to cross the river. Youfu means credit and integrity, and suffocation means suffocation. Once the integrity between people is suffocated, credit begins to go bankrupt, and both parties distrust each other, thus causing disputes.
No one acts according to their conscience, and no one trusts anyone. If you do not keep your trust yourself and secretly speculate on others, you will naturally not have a sense of trust.
Westerners’ principle of doing things is legality, while Chinese people not only require legality, but also require reasonableness. Every upright Chinese person never breaks the law. Chinese people are just doing things that are not regulated by law.
We must "follow our conscience and follow the rules of etiquette." Confucius paid great attention to "rituals" and believed that etiquette was the most important. Because the Chinese people themselves are very flexible, our system will always be flexible.
On what basis can flexible Chinese people, Chinese words, and Chinese characters be adapted?
Two words: morality. Morality is the highest belief of the Chinese people. Whenever someone does something that violates morality, they will be despised even if there are no legal provisions. The final result is what many people have pointed out, and it ends without a cure.
Life is about self-growth under constant hardships and obstacles. We always want to live a very simple life - the government sets the law and everyone acts according to the law. This model has not been realized for five thousand years.
So after all is said and done, everyone still needs to be conscientious and take care of themselves. These may sound like nonsense, but turn out to be the most useful. This is the best inspiration given to us by the "Book of Changes".
Why should we be public-spirited?
People are social, and each individual is interconnected and interdependent, and jointly promotes the progress of human society. This is " male".
"Book of Rites - Liyun" says: "When the great road travels, the world is public."
"Shuowen" says: "Gong means equal division." It's selfish. It can be seen that in order to be "fair" among the crowd, one must treat everyone equally and not have many selfish motives. This is the Tongren hexagram in the "Book of Changes".
Fandom means that everyone tries to work towards the same goal and works together, and the results will naturally be good. It is not easy for people to be the same as others, because everyone grows up in a different environment and has a different outlook on life and values.
We cannot ask everyone to be exactly the same, because that is not only impossible, but also unnecessary. But at the very least we must understand that only by seeking common ground can we put aside differences. This is called common ground but small differences.
One of the highest human ideals put forward by Confucius is world unity. In our current words, it is called a global village. However, we find that the current implementation of the global village is not very smooth. Up to now, world unity is only in name only, and it awaits the joint efforts of us humans.
The hexagram of the Tongren hexagram: Being with people in the wild will lead to prosperity, which will benefit the rivers and rivers, and will benefit the gentleman's integrity. "We treat people equally in the wild" tells us that we must treat everyone equally, step by step, from near to far, from close to distant, and then we can achieve this.
Therefore, when doing anything, there must be a process. Slowly push it out from the inside out, from near to far. Only then will it be easier to do it. At once, everyone in the world will be regarded as the same, and they will be compared. Not easy. Working together requires a principle, which is what we often call seeking common ground while reserving differences - summarizing the parts that everyone has in common and giving in to different parts, and naturally everyone's views will be very close.
Gentlemen will gather together of the same kind, and racial differences do exist. We only ask that we be as similar as possible if we can be the same. If there is no way to be the same, we respect each other's different ingredients and different expressions, and understand each other. Tolerating each other is called Datong. It is not easy to do this.
Therefore, in the hexagram of Tongren hexagram, there is only "together with people in the wild" and does not tell us to "together with people at home". Being with people is not done at home, and what is done at home is called family hexagram.
In other words, at home, we can rely on family affection to take care of each other, but when we go out, we must do one thing - use our reason to guide our emotions.
The teacher taught us to "always have a public mind", which means that we should practice what the ninth line of the Tongren hexagram says: If we are in the same family, there will be no blame. First of all, we must turn private into public, go out for justice, always put ourselves in the shoes of others, open our hearts, compare our hearts with our hearts, and interact with others openly and above all, so that we can naturally be blameless.
Whether it is based on conscience or a spirit of public service, if it is just words, it can be said to be worthless. So in the end, Mr. Xiang made it clear that he must “do it himself first.”
Mr. Wang once said: "The Chinese are the most reasonable people in the world, but it is also the most difficult in the world to reason with the Chinese." Everyone can tell the truth, but not everyone can. will do.
That’s why we must take action first.
Mr. Yangming studied hard in Southwest China. Once Longchang realized the Tao, he came up with the four words "unity of knowledge and action". Mr. Zhongshan had a rough life, and he always emphasized to the comrades around him four words: "Easier to tell than to do." These are all similar to the "act first" advocated by Mr. From this we can also see the importance of the word "action".
The hexagram that emphasizes "action" in the "Book of Changes" is the Lu hexagram, and the Lu hexagram means fulfillment. The entire Lu hexagram means practicing the way of heaven.
The words of the Lu hexagram: Lu, walking on the tail of a tiger, does not attract people, and is prosperous. "Walking on the tiger's tail" means walking behind the tiger's tail all the time. If you accidentally step on its tail, you will be dead. "咥" means bite. If you step on the tiger's tail and the tiger doesn't bite you, then you are wise. This "Heng" means that a person is lucky not to be bitten by a tiger and is really prosperous.
This tells us that the journey of life is full of crises, and the reasonable way to survive the crisis is to act according to reason. "Lu" is similar to the "Li" of politeness, and the "Li" of truth has the same purpose, that is, politeness, etiquette, etiquette, and reason must be implemented according to truth.
Practicing the Way of Heaven in Lu Gua can be divided into three levels. The most basic level is to fulfill legal obligations and not do illegal things. This is the most basic requirement for everyone. To raise the level of legality a little further, all daily human relations are manifestations of spiritual rationality, which means relying on conscience, being public-minded, abiding by social morality, and constantly improving one's self-cultivation.
So what is the highest level of fulfilling the way of heaven?
It is to have a heart of kindness in your heart. "Benevolence" is the highest moral principle, moral standard and moral realm. This is the Chinese way of a gentleman.
Mr. Wang wrote many books throughout his life, including "The Enlightenment of Hu Xueyan", "The Mystery of the Book of Changes", "Family Education", "Sun Tzu's Art of War and Human Automation", etc.
In 1979, he gave lectures in Singapore with high spirits and foresight. In the process of long-term research on Chinese and Western management ideas, he combined the essence of Chinese Taoist culture and first proposed the idea of ??"Chinese-style management".
He believes that China's humanities and customs are very different from those of the West. We cannot blindly imitate and follow Western management models, but should use Chinese own methods to resolve Chinese problems in order to achieve twice the result with half the effort. . It can be said to be the first of its kind to bring the Chinese model to the world.
Later, while spreading the idea of ??"Chinese-style management", Mr. gradually turned to social-level education. He has given lectures to students at Peking University, Tsinghua University, Nankai University, Shanghai Jiao Tong University, Lingnan University, Sun Yat-sen University, Liaoning University, Zhejiang University, Tianjin University, University of International Business and Economics and other institutions of higher learning.
Therefore, he is known as the "Father of Chinese Management".
The teacher once said that all the knowledge of the Chinese people can be explained in just one sentence, which is the Tao of Yin and Yang.
Several years have passed and the wise man has passed away, but the sentence of one yin and one yang called Tao still echoes in my ears.
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