Most people know that the five elements include: metal, water, wood, fire, and earth, but the specific origin of the five elements, the role of the five elements, and the shengke of the five elements may not be understood.
First of all, the Five Elements Doctrine was created by the people of ancient China and is a unique philosophical system in China, and its philosophical ideas have played an extremely important role in promoting the development of society, culture and science of the Chinese nation from ancient times to the present. The essence of the Five Elements Theory is that all things in the world are composed of the five most basic substances of metal, water, wood, fire and earth, and that all kinds of things and phenomena in nature, including the generation, development and change of man, are the result of the continuous movement and interaction of these five different properties.
So what are the five elements?
One is water, and the water is moistened, which has the characteristics of cold and downward;
The second is called fire, and the fire is said to be hot, and it has the characteristics of heat and upward;
The three are said to be wood, and the wood is said to be straight, which has the characteristics of germination and striping;
Fourth, it is said to be gold, and gold is said to be from the leather, which has the characteristics of being quiet and collecting;
Five, the soil, the soil loves the wall, and has the role of long-term cultivation and chemical education.
The metal, water, wood, fire, and earth in the Five Elements Theory do not specifically refer to these five kinds of things, but use the method of taking images and analogies to divide the things and phenomena that need to be explained into five categories, and the things and phenomena with similar attributes are respectively attributed to the five elements of metal, water, wood, fire, and earth.
The Five Elements Theory holds that there is an inevitable connection between things, and this connection promotes the generation, development, and change of things. This connection includes mutual growth, mutual restraint, mutual conflict, mutual killing, etc. The relationship between the five elements is the most basic and important point of view, and it is the most fundamental force that promotes the development and change of things. The theory of the five elements is to explain and explain the internal connections and changes of things or phenomena by using the interrelationship between the five elements according to the different attributes of the five elements.
Mutual growth means that things and things have the meaning of breeding and promoting growth with each other;
Xiang restraint means that things and affairs have the meaning of mutual restraint, restraint, and inhibition.
The five elements are born together: wood gives birth to fire, fire gives birth to earth, earth gives birth to gold, gold gives birth to water, and water gives birth to wood;
The five elements are mutually restrictive: wood overcomes earth, soil overcomes water, water overcomes fire, fire overcomes gold, and gold overcomes wood.
In the relationship of mutual rebirth and mutual restraint, each of the five elements contains four kinds of relationships: "giving birth to me", "giving birth to me", "giving birth to me", and "gramming me" and "self-restraint", such as:
Gold, the earth that gives birth to gold, the water that gives birth to gold, the fire that gives birth to gold, and the wood that gives birth to gold;
Water, the water is gold, the water is wood, the water is earth, and the water is fire;
Wood, water for wood, fire for wood, gold for wood, earth for wood;
Fire, wood for fire, earth for fire, water for fire, gold for fire;
Earth, the earth is born of fire, the earth is gold, the earth is wood, and the earth is water.
The reason why the classics are classics is explained from the viewpoint of the six parents is: the parents of the one who gave birth to me, the descendants of the one who gave birth to me, the officials and ghosts who restrained me, the wife and wealth of those who conquered me, and the brothers who were side by side.
For example, a person's daily stem is Geng, and the five elements belong to gold. Native born of gold, earth is the parent of gold; Huokejin; Fire is the ghost official of gold; Jin Kemu, wood is the wife of Jin; Gold gives birth to water, and water is the descendant of gold; Gold is the same as gold, that is, brother to side. For a man, wife wealth represents both money and wife. For women, ghost officials are both official stars and husbands.
The reciprocity and restraint between the five elements are not independent, but two aspects that are interdependent and inseparable. Without birth, there is no occurrence and growth of things; Without grams, the normal change and development of things cannot be maintained. Therefore, there must be a gram in life, a life in grams, and opposites, in order to maintain and promote the development and change of things. The relationship between the five elements, in which there is a system, a system, a mutual biochemistry, and mutual constraints, is also called systematization.
Institutionalization of the symbiotic relationship:
Aquatic wood, wood fire, water fire;
Wood makes fire, fire makes earth, wood makes earth;
Fire gives birth to earth, earth gives birth to gold, fire gives birth to gold;
Native gold, gold water, soil water;
Gold is born of water, aquatic wood, gold and gram wood.
Restraint of the relationship between the system
Jin Kemu, Mu Ketu, native gold;
Water overcomes fire, fire overcomes gold, and gold gives birth to water;
Mu Ke soil, Tu Ke water, aquatic wood;
Fire overcomes gold, gold overcomes wood, wood makes fire;
Earth overcomes water, water overcomes fire, and fire gives birth to earth.
We use mutual growth as an example, wood can make fire, water can give birth to wood, and this relationship between "giving birth to me" and "giving birth to me" is balanced. If there is only "I give birth" and there is no "birth of me", then it will be too much for wood; On the other hand, the relationship between water and fire is one of mutual restraint. Therefore, symbiosis is not absolute, and symbiosis contains mutual restraint, not absolute symbiosis, so as to ensure the dynamic balance between sheng and gram.
For Xiangke, the same is true, wood can overcome earth, gold can overcome wood, and between soil and gold, it is a symbiotic relationship, so it forms a relationship between wood and earth, earth and gold, and gold and wood. Mutual restraint is not absolute, and in mutual restraint, there must be mutual existence in order to maintain balance. The restraint itself has a counter-effect, so when there is too much restraint and thieves, it can maintain a normal balance and coordination relationship.
The law of Shengke is a normal phenomenon of the development and change of all things, and in this opposite Shengke relationship, it can also be seen that the coordination and balance between the five elements is relative. Because the process of mutual growth and restraint is also the development process of things that eliminate and grow from the other. In the process, there will be situations where you are too much and too little. The emergence of this situation is itself a reciprocal adjustment of mutual restraint. In this way, there will be another harmonious balance. This cyclical movement of finding equilibrium in the midst of imbalance, and equilibrium being immediately replaced by a new imbalance, constantly pushes things to change and develop. The Five Elements Theory uses this theory to explain the normal changes of society and the ecological balance of the natural world.
Mutual restraint is like yin and yang, two inseparable aspects of things. Without birth, there is no occurrence and growth of things; Without grams, it is impossible to maintain the balance and harmony of things in development and change. Therefore, there is no mutual restraint without mutual restraint, and there is no mutual restraint without mutual restraint, and this kind of relationship between restraint and restraint is the internal driving force that promotes and maintains the normal growth, development and change of things.
However, the law of development of all things is often that the extremes of things must be reversed, and the prosperity of things must decline. When things are at their peak, they are too much. If you are overbearing, you will be obedient, and if you are strong and bully the weak, this is called multiplication. Things are too excessive, and they are often easy to break, such as jadeite is fragile, and Taigang is easy to break, that's the reason.
However, in the Shengke of the Five Elements, it is not necessarily Shunke, such as Wangke decline, strong and weak. Sometimes there will also be a reverse gram, such as the phenomenon of declining Kewang and weak Kewang, such as: Tuwang wood declines, and wood is affected by Tuke; Mu Wang Jin declined, Jin Shou Mu Ke; Water decays and fire flourishes, and water is overcome by fire; The soil decays and the water is prosperous, and the soil is overcome by water; Jin Wang fire declines, and fire is subject to Jin Ke; This is called reversal, also known as repentance.
That is to say, in the process of practical application, this relationship of mutual growth and restraint will also appear different interpretations with the change of time and seasons.
This requires mastering the relationship between the four seasons and the five elements.
First of all, the seasons corresponding to gold, wood, water, fire, and earth in the five elements:
Wood: Spring belongs to wood, starting from Yin (Lichun), Wang Yu Mao (vernal equinox to the extreme), imprisoned in Chen (Qingming);
Fire: Summer is fire, which begins in Si (Lixia), is prosperous at noon (summer solstice), and rests in Wei (Xiaoxia);
Gold: Autumn belongs to gold, starting from Shen (Liqiu), prosperous in Youyou (autumn equinox to extreme), phase in 戌 (cold dew);
Water: Winter belongs to water, which begins in Hai (Lidong), Wang Yuzi (winter solstice), and dies in Chou (Xiaohan);
Soil: The four seasons belong to the soil, prosperous in the four seasons, and the last month of the four seasons: Chen, Wei, Xu, and Chou, all of which are soil.
The five elements in the four seasons of prosperity, phase, rest, imprisonment, and death are summarized as follows:
Spring: Muwang, Huo, Shuixiu, Jinjiao, Earth, Summer: Huowang, Earth, Muxiu, Shui, Jindeath, Autumn: Jinwang, Water, Earth, Fire, Wood, Winter: Shuiwang, Muxiang, Jinxiu, Earth, Fire, Four Seasons: Tuwang, Jinxiang, Huoxiu, Muxiu, Wood, Water.
How are Wang, Xiang, Hugh, Prisoner, and Death determined?
When the order is prosperous, the living are phased, the living are suspended, the prisoner is imprisoned, and the one is dead.
For example, in the spring, Muwang, the fire phase, the water rest, the golden prisoner, and the earth die, and the earth is in a state of death, and it has neither the ability to produce gold nor the strength to overcome water.
Mu is in the order, it is Wangmu, not only will it not be Jinke, but it will also restrain Jin.