1. Heaven and earth coexist with me, that is to say, turn nature into inaction, conform to destiny, and don't deliberately pursue the desire of "I" and destroy the way of nature.
2. Everything is one with me: let me get rid of the difference between things and me, and experience the wonder of "invincible but not me".
Heaven and earth coexist with me, and everything and I are a homogeneous theory from Zhuangzi during the Warring States Period. Excerpt from the original:
Husband, the world is no bigger than the end of Qiu Hao, and Mount Tai is small; Moshou died, but Peng Zu died. Heaven and earth are born with me, and everything is one with me.
Translation:
The whole world will not be bigger than Qiu Haojian's head in reality, but the tangible mountains are small by comparison; In reality, we will not live longer than children who die young.
In contrast, Peng Zu, who lived for 800 years, was a child who died young, which proved that heaven and earth and we were all born because of the ingenious use of Tao, that everything is an ontology with us, and that there is no difference between people and everything.
Extended data:
A brief analysis of the coexistence of heaven and earth and me, and the unity of everything and me;
Zhuangzi said in "On the Homology of Things" that "heaven and earth coexist with me, and everything is one with me". This sentence has been translated and understood by many scholars and masters who study Zhuangzi. Among them, Nan explained in Zhuangzi's Note that "heaven and earth are with me, and everything is with me".
In other words, heaven and earth are natural, and everything and I are separated-I am not a part of heaven and earth, nor a part of everything, and neither heaven nor earth nor everything belongs to me. I belong to a part of an unknown thing, and I am with heaven, earth and everything. As for what this thing is, it is probably "Tao".
Zhuangzi's predecessor (or more defined as a teacher) Lao Tzu said, "The Tao gives birth to one, two, three and all things". Generally speaking, there is no difference between Zhuangzi and Laozi in thought, but it is generally believed that Laozi's way of expressing his thoughts is more logical, while Zhuangzi is more like a romantic poet, essayist and prophet (in my opinion, he is more like that Chukuangjie).
He also talks about "Tao" like Lao Zi. Although it is magnificent, it is not as concise as Laozi's, but it is also Laozi's "Tao" in essence. Therefore, what he said about the universe and everything is the birth of Tao. The "one" of "the unity of man and nature" is retrogressive according to the law of "Tao gives birth to one", and "one" is also born of "Tao". Therefore, it is not so much "harmony between man and nature".
It's better to say "harmony between man and nature" The word "harmony between man and nature" seems to put the position of "heaven" and "man" right, but it returns to the concept of "Tao". What is Tao, which can include all things in the world and people? How to achieve "harmony between man and nature"? In modern language, perhaps we can call it "nature".
Modern science always seems to like to separate man from nature. It seems that from the moment when people are social, they have divorced from nature, stood on the opposite side of nature, and even put people in a position higher than nature. But the title of Zhuangzi's Theory of Everything has told us that everything in the world, including people, is one.
Because the term "homogeneous object theory" includes "homogeneous object" and "homogeneous theory". Among them, "Wuqi" believes that everything in the world includes people. Although they look very different, they are all harmonious in the final analysis, that is, "harmony" and "harmony". Since "heaven" and "man" are of the same ancestry and are one, where does man need to achieve "harmony between heaven and man"
Zhuang Ziyun: "Since we are a family, what else can we say? Since it is one of them, is it speechless? " As a human being, "I don't know what to do, because I am myself". I don't need to straighten my position, but I need to straighten my mind-conform to nature and be born with the "harmony between man and nature".
The author introduces:
Zhuangzi, surnamed Zhuang, Zhou, Zi Xiu (aka), was born in the Song Dynasty, and his ancestors were the monarch and duke of the Song Dynasty. He was a famous thinker, philosopher and writer in the middle of the Eastern Zhou Dynasty and the Warring States Period. Zhuangzi, an important school of philosophy in China, was founded. He is a representative of the Taoist school in the Warring States period after Laozi and one of the main representatives of the Taoist school.
Zhuang Zhou should not be employed by Chu Weiwang because he advocates freedom. He only worked as a lacquer garden official in the Song Dynasty. History is called "the proud official of Qiyuan" and is regarded as a model of local officials. Zhuangzi first put forward the idea of "sage inside and king outside", which had a far-reaching influence on Confucianism. Zhuangzi has profound views on the Book of Changes, and profoundly pointed out that "the Book of Changes takes the way of Yin and Yang"; Zhuangzi's thought of "three tones" is consistent with the three talents in the Book of Changes.
His masterpiece is Zhuangzi, among which the famous ones are Xiaoyao Tour and On Wuqi. As famous as Laozi, it is called Laozi and Zhuangzi. Zhuangzi's imagination is extremely rich, his language is freely used and flexible, and he can make some subtle and unspeakable philosophies fascinating. His works are called "literary philosophy, philosophical literature".
It is said that he lived in seclusion in Nanhua Mountain, so at the beginning of Tianbao, Emperor Xuanzong of the Tang Dynasty, he named Zhuang Zhou as the South China Reality and his book Zhuangzi as the South China True Classic.