If the Yin-Yang theory in the Book of Changes expresses the relationship between opposition and restriction, it is often explained by "images" such as black and white, fire and water, movement, up and down, crying and laughing, love and hate, life and death, existence and non-existence. Yin and yang contain five elements, and the five elements contain yin and yang. Everything in the universe can be divided into yin and yang according to its attributes. There is a relationship between the five elements, and birth and grams are two contradictory aspects, that is, yin and yang.
For example, water and fire, water is yin, fire is yang, and water and fire are incompatible. But once the element of "Yi" is added, with the existence of "change", fire and water are not only "useless", but sometimes "auspicious". The former is sixty-four hexagrams, and the latter is sixty-three hexagrams. What is the relationship between them?
In the Book of Changes, the hexagrams sequence has a basic feature, namely, hexagrams 65438 +0, 2, 3, 4 ... 63 and 64. The relationship between them is "not overlapping, but changing". Overlapping is the head, feet and feet hanging upside down, and changing is that each hexagram changes from yin to yang and from yang to yin. The relationship between auspicious divination and useless divination is contradictory, which is both opposite and unified, and can also be transformed into each other. Every hexagram in the Book of Changes starts from the first hexagram, passes through the second hexagram, the third hexagram, the fourth hexagram and the fifth hexagram, and reaches the upper hexagram. This is a process that circulates around the six cities.
Divide everything into six intervals: gestation, birth, growth, expansion, prosperity and decline. In the last six weeks, it will be invincible, and the extremes will be reversed. Further development is the beginning of the opposite divination. The seventh turning point in the development of divination in Ji Ji is the beginning of divination. The seventh interval of the development of hexagrams is the beginning of hexagrams in Jiji. Ji Ji's divination and wiki's divination form a closed circle, one yin and one yang, one rigidity and one softness.
Ceng Shiqiang once explained these two hexagrams like this: Kun always exists in the middle of doing. When yin and yang are separated, luck (success) is called under the sun, and unsuccessful (failure) is called under the sun, but the position is different. Here, Gigi is not successful, Gigi, Gigi, Gigi is not successful. It will always exist. Ji Ji, who is away from Xiakan, and Kan, who is away from Xiakan, are not good. Two, one water and one fire, are both fire and water. So what is life? It's hot water, hot water.
Ceng Laoshi said that life is in hot water is dialectical, so can it be used to describe teaching? It seems a bit negative to say that teaching itself is in dire straits, but it also makes sense. Or turn teaching and learning into a divination that looks at good luck and doesn't benefit from yin and yang. The enlightenment brought by the Book of Changes is that the curriculum reform is definitely not intended to exclude the role of teaching and teachers, and we should strengthen the guidance of training and the main body of learning at all times. Yin and yang should be like a big theory: "Yin contains something, while Yang keeps it;": Yang is outside, so is Yin. In other words, it summarizes the interaction between matter, function and function, and function and matter.