History of yi studies

1. In the fishing and hunting era, the Yi Gua symbol system began to form, and the astronomy of Gaitian theory sprouted. 2, farming society, forming Yi Gua.

3. In the late Neolithic period, digital hexagrams were found in Songze cultural site.

4. 6400 years ago, Yangshao cultural site found Tianyuan local tomb pit, Beidou, ghost table and other things.

5.5000 years ago, the local Tianyuan Altar was found in the ruins of Hongshan Culture.

6. Pottery basin river map left by ancient Greece 3200 years ago.

7.3000 years ago, bronze spray cans were used in the Three Kingdoms period.

8. At the end of Shang Dynasty, King Wen played Zhouyi.

9. In the Western Zhou Dynasty, digital hexagrams were unearthed in Zhangjiapo.

10, Parallel Computing and Nine Chapters Arithmetic in the Western Zhou Dynasty were popular all over the world.

1 1, in the Western Zhou Dynasty, Li Zhouguan had three records: Lianshan, Guizang and Zhouyi.

12. In the Spring and Autumn Period, Confucianism was easily spread in the Shang Dynasty.

13, during the warring States period, Huangdi Neijing was popular in the world, recording the change of Huangdi and his return to Tibet.

14, Shi Gan Yingjing was handed down from ancient times. Confucius edited the Six Classics after deleting the Book of Songs, and praised the inheritance of the Book of Changes in Sima Qian's Historical Records and Ban Gu's Hanshu. However, in the Book of Changes read since the imperial edict and the Song Dynasty, in fact, the arrangement procedures of the Ten Wings are mostly based on the arrangement of Wang Bi at the end of the Han Dynasty. He put the classical Chinese of Ganzhi and Kungua under this hexagram. At the same time, the middle order of the series is reversed in some places according to his own meaning. Yi-ology from Confucius to the end of the Warring States Period: Confucius teaches business songs. Shang Yang asked Luqiao to take refuge in Renzhong. Ren Zhong gave Jiangdong an arm bow (this person is the son of Xun Qing). The bow is for the swallow's family. Zijia gave Wu Dong Sun Yuzi a ride. Zicheng awarded Hezizhuang to Yoshida. This is a ... In addition, Confucius died, and Xia Zi also said that Hexi was eager to learn. However, Confucius was refuted by his classmates, who thought that his Yi-ology cultivation was not enough, so Xia Hou's inheritance was too accurate. The only book left in the world is Xia Zi Yi Zhuan, which is hard to argue, but it does have the price of the ancient "Yi Xue" thought.

Value. The second is. Western Han Dynasty: Tian Heshou () Wang Tongzi Zhong, (Luoyang) Zhou Wangsun, (Liang) Ding Kuan, and (Qi) Fu Sheng, all of whom wrote several Yi Zhuan, but later generations have lost their lives. Secondly, from the first line of Wang Tongzi (), Yang He was passed down and his character was respected. No respect spread to Beijing rooms. Liang Qiu sent congratulations from the room. Here comes He Chuan. Wang Jun and Ding Kuan are introduced, followed by Tian Wangsun, Wang Sunsun, yu zhang and Yu Pengxuan. All the above are the inheritance of famous scholars who specialize in the study of Yi-ology.

As for Yin and Yang, Najia and Guaqi, they are easy to learn. , is another department after Tian He and Ding Kuan. The theory of "treating yin and yang and invigorating qi" was put forward by Wang and others. Happiness is passed on again, and words are prolonged. He is the author of Yi Lin, completely breaking the path of Zhouyi.

Another Fang Jing inherited Jiao Yanshou's Yi-ology, and wrote Yi-zhuan of Fang Jing, which opened the door for Yin and Yang to learn the number of images.

Yi-ology in the Eastern and Later Han Dynasties: Yi-ology in the Western Han Dynasty seems to have been lost in the Eastern Han Dynasty. Thus, the division between image number research and Yi-ology is formed. The inheritance system of Yi-ology in the later Han Dynasty is even less clear. Ma Rong, Zheng Xuan, Xun Shuang, Liu Biao, Yu Fan, Lu Ji, Wang Bi, etc. at the end of Wei Dynasty were famous Yi-ology masters in this period. Among them, Xun Shuang's Yi-ology was collected by later generations from the nine schools of Yi-ology at that time, forming a series of friendly matches. Therefore, terms such as "Jiu Yi" or "Jiu Xun Yi Xue" are often mentioned in the study of Yi ology in later generations, which is the reason. Zheng Xuan's Yi-ology began with the learning of the other party's still image numbers. Later, I gave up studying in Beijing, focused on direct tuition, and used Confucius' Yi Zhuan to explain Yi Xue. The Yi-ology in the late Han Dynasty probably followed Xun Shuang and Yu Fan.

From the Qin and Han dynasties to the present, the system of Yi-ology development has been roughly integrated and divided into six schools.

The so-called two schools: (1) Han Yi, which is mainly based on image numbers, should be the leader of the Yi Studies in Shao Kangjie in the Song Dynasty after the Tang and Song Dynasties. Also known as the Taoist Yi-ology system, it is a school of Taoist Yi-ology. (2) The rise of Confucianism in the Song Dynasty was indirectly influenced by Wang Fuzhi's Notes on the Book of Changes, and it was a school of Confucianism dedicated to the Book of Changes.

Six situations: (1) divination. (2) disaster is auspicious. (3) Divination. (4) Zhuang zi. (5) Confucianism. (6) Historical events. In fact, the three Yi-ology, namely, divination, divination and divination, are all within the range of imagery. Taking Lao Zi and Zhuangzi as examples, the Book of Changes began in Taoism after Wei and Jin Dynasties, and applied the concept of "childlike spirit" of Wei Boyang in the Eastern Han Dynasty, which was mutually beneficial and the principles of "Yi" and "Lao Zi" were mixed. Confucianism and Yi flourished in the Song Dynasty, such as Sima Guang's Xu Qian, Zhou Dunyi's Taiji Illustration, Cheng Yi's Yijing and Zhu Xi's Yi Yi Ben, etc., which generally belong to this range.

Buddhist masters in the late Ming and early Qing dynasties, such as Yi's Zhouyi and Daosheng Yi, all developed from the auspicious image thought in the late Tang Dynasty. Although they have different understandings, none of them can be included in the authenticity of Yi-ology. However, the Yi-ology involved in the above four situations is mainly based on image numbers and tends to be inherently scientific. In fact, if the source of the academic thought of the Book of Changes leaves the image number and only focuses on Confucianism, it will be a great loss of China culture. This is what the ancients called "the image without words". If we devote ourselves to the study of image and number learning and cooperate with the method of scientific thinking, I believe there will be newer discoveries.

Jiao Yanshou's Lin Yi, Jing Fang's Yi Zhuan, Shao Kangjie's Huang Ji Jing Shi after the Southern Song Dynasty, Shao Kangjie's Heluo Li Shu, and Taiyishu Tongzong written by astrologers in the Ming Dynasty did not adopt the original intention of Zhouyi at all, so they boldly made hexagrams as examples. Confucians in Qing Dynasty, such as Wang Chuanshan, Hui Dong, Jiang Yong and Jiao Xun. , all have monographs, but still rely on the scope of Korean and Song Ruyi, attracting many scholars in the Qing Dynasty. For example, they have a close relationship with Hangxinzhai and Shang, and gained considerable effectiveness. They have also become their own families.