What is Celestial Induction? Who proposed the celestial induction

Celestial induction refers to the sympathetic correspondence between providence and human affairs. Celestial and human induction is an idealistic doctrine in Chinese philosophy about the relationship between heaven and man. The ancients believed that the heavens could affect personnel and foreshadow disasters, and that human behavior could also sense the heavens.

The theory of celestial induction is a scientific theory summarized by the ancients according to the influence of celestial motion on the human body, the relationship between celestial information and human body information, and the relationship between the five elements of heaven and earth, yin and yang. The idea of heaven and man induction played an active role in the governance of ancient Chinese monarchs.

A mystical doctrine in ancient Chinese philosophy about the relationship between heaven and man. It is believed that the "Heaven" can intervene in personnel, and people's behavior can also sense the "Heaven". This doctrine distorted the relationship between man and nature and became the basis of the ancient Chinese theological system.

An idealist doctrine in Chinese philosophy about the relationship between heaven and man. It refers to the sympathetic correspondence between providence and personnel. It is believed that the heavens can intervene in personnel and foreshadow disasters, and people's actions can also sense the heavens.

Han Confucian Dong Zhongshu made a specific exposition in his reply to Emperor Wu's question. Ming Song Lian "Preface to Xu Jingzhu's Collected Writings": "All the principles of cultivating nature, the prescription of poor gods, the opportunity of heaven and man to induce, and the treatment of survival and death, all of them must be completed."

Qing Feng Guifen's "Preface to the Illustrated Explanation of Taishang Induction": "Confucianism does not talk about retribution, and the principle of heaven and man induction is contained in the scriptures. ”

The leap from "heaven and man induction" to "heaven and man mutual Thailand".

Celestial and human induction. <>

Heaven and man are mutually reinforcing.

It is between immortals and mortals.

A kind of heart-to-heart communication, the heart has a clear heart. You can know each other.

In ancient times, the celestial induction was more similar to a kind of imperial power, as if the heavens had granted you something. Perceive.

It's just the feeling, the wind is coming, it's cold, the sun is coming out, it's hot.

Natural induction, that is to say, a thing that is interconnected between heaven and man, that is, a way of connecting between heaven and man.

No one dares to respond, that is, there is nothing that no one can feel.

Personally, from my more than 10 years of reading experience. If you want to reach the realm of heaven and man induction. At the very least, you have to get in. Build a foundation.

Celestial induction is the development of human potential, and it is generally more accurate to have a sixth sense to perceive some things.

The so-called celestial and human induction refers to a thing that has reached a standard.

That is, no one responds, no one cooperates with the response.

This is actually very simple, and we know that this is normal.

Sometimes this kind of thing can only be understood without words, and you just have it in your heart.

It's just not a feature of natural priming existence.

The induction of heaven and man was proposed by Dong Zhongshu.

Dong Zhongshu's theory of the perception of heaven and man is based on society and politics. He used the natural phenomena recorded in the Spring and Autumn Period to explain the crux of social and political decay.

He believes that the people should govern for the sake of the law, and the government should be governed by virtue, and it is suitable for the people for the sake of the government; Otherwise, "the heavens will send all kinds of calamities to rebuke the king." If the king of the people still does not repent at this time, the heavens will cause the king to lose the world.

Through the peasant uprising at the end of the Qin Dynasty, Dong Zhongshu realized that the political power of the peasant class could determine the rise and fall of a feudal dynasty. Dong Zhongshu's "Tian" here refers to the armed forces of the peasant uprising at the end of the Qin Dynasty. He wanted to use this "heaven," which symbolized the political power of the peasant class, to guard against the emperor and make him self-contained.

Use the days to limit him.

Present the reason

At that time, Dong Zhongshu adopted"Celestial and human induction. "The reason for the fear of the emperor was that the level of social science was low in the Western Han Dynasty, and the influence of the Mandate of Heaven in people's thinking was very deep. Dong Zhongshu adopted it"days"to restrain the emperor's personal desires and restrain his supreme power.

And the bitter lesson of Qin Shi Huang's unchecked power, which led to a peasant uprising and the rapid collapse of the country, became the emperor's spiritual shackles to limit the emperor's power. From this point of view, Dong Zhongshu"Celestial and human induction. "The idea of limiting the emperor's selfish desires and power made an important contribution to the long-term stability of the entire feudal society, and its significance is far-reaching.

The above content reference: Encyclopedia-Dong Zhongshu.

The meaning of celestial and human induction is introduced as follows:

Induction: sympathetic correspondence, which refers to the corresponding changes that occur under the influence of each other. Refers to natural phenomena that can show the good fortune of the human world.

The pronunciation of 天人感 is: 【天人感 tiān rén gǎn yìng】.

1) The induction of heaven and man is the influence of celestial information on the human body, and the induction of various information of celestial movement by the human body is also the fundamental relationship between the five elements of heaven and earth, yin and yang.

2) The cultivation of Yoga Qijin pays the most attention to the induction of heaven and man, although he has not really achieved the induction of heaven and man, but it is not far from that realm.

3) With this celestial and human sense, we understand that great things are going to happen in the world.

4) The outer three treasures do not leak, and the inner three treasures are self-combined, so that they can be induced by heaven and man, and the innate qi is naturally ingested into the body.

5) Not only because of the words and sentences in the ancient texts, but also because of the theories of the five elements of heaven and man, yin and yang.

6) Heaven and Man Induction: If a practitioner can sympathize with heaven and man, he will be able to cultivate Yuan Gang and be able to ride the wind for a short time.

7) The central channel is opened, the heaven and man are inducted, and the unity of life is the knot, and after consolidating the cultivation, absorbing the aura of heaven and earth to form a primordial baby.

8) Although I have the art of looking at qi, but I have not mastered the arts, and the principle of the number of techniques pays attention to the induction of heaven and man, I have the previous judgment, half of which is from the number of techniques, and half of it is also from the prince Su Ri.

9) This is called celestial induction in Taoism and epiphany in Buddhism, and it is already an extremely profound phenomenon in sexual skills.

10) Under the induction of heaven and man, the catastrophe of the end of the heart inkstone has arrived, only to see the clouds rolling in the sky, as if there is a god in the lower realm, this time the calamity is better than the heart of the inkstone Dao ancestor, the heart of the sea under the destruction of the heart inkstone Dao base, the original god is destroyed, only a handful of ashes remained.

11) Oh, I said that fighting for a round place turned out to be in conflict with Zhu Xi's theory of heaven and man's induction.