周易太极阴阳演变的规则及蕴义
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摘要
太极阴阳的演变有一定的规则,它在两仪四象八卦及六十四卦演变的每一个环节都蕴含着不同凡响的意义。两仪阴阳互根和四象阴阳互用的模式是我们自然界结构与运动的理论模型,八卦的三爻是我们宇宙万物三联体遗传密码的理论模型,六爻的六十四卦是我们宇宙万物六十四个遗传密码的最高境界。在宇空,太阳和地球这个阴阳对立统一体存在着阴阳互根互用的结构模式和运动模式。在人体,命门与五脏也存在着太极阴阳互根互用的结构模式和运动模式。
The evolution of yin and yang of Taiji has certain rules, and it contains extraordinary significance in each link of the evolution of the four elephants, eight trigrams and sixty-four trigrams of Liangyi. The model of the interaction between yin and yang of the two instruments and the model of the interaction between yin and yang of the four images is the theoretical model of the structure and movement of our nature. In space, the Sun and the Earth, the unity of yin and yang, have a structure pattern and motion pattern of interaction between yin and yang. In the human body, there are also structural patterns and movement patterns of Taiji, yin and yang, and mutual use of each other.
The evolution of yin and yang of Taiji has certain rules, and it contains extraordinary significance in each link of the evolution of the four elephants, eight trigrams and sixty-four trigrams of Liangyi. The model of the interaction between yin and yang of the two instruments and the model of the interaction between yin and yang of the four images is the theoretical model of the structure and movement of our nature. In space, the Sun and the Earth, the unity of yin and yang, have a structure pattern and motion pattern of interaction between yin and yang. In the human body, there are also structural patterns and movement patterns of Taiji, yin and yang, and mutual use of each other.
引文
[1]贾耿.太极图解[J].光明中医,2002,17(6):11-12.
[2]周波,吴世东,曾启全.形与神俱现代科学研究(4)[J].辽宁中医药大学学报,2018,20(9):15-23.
[3]田进文,张波.“太极生八卦”中的阴阳逻辑规律探析[J].世界中西医结合杂志,2012,7(4):279-282.
[4]田进文,籍涛,郭妍.论细胞基本结构演化中的阴阳规律[J].山东中医药大学学报,2012,36(4):275-278.
[5]潘毅.寻回中医失落的元神1:易之篇·道之篇[M].广州:广东科技出版社,2013:222-225.
[6]周德生,陈大舜.孙一奎命门学说新探[J].湖南中医学院学报,1995,15(4):4-6.
[7]周德生.脑主神机论[J].中国中医药现代远程教育,2011,9(11):2-4.
[8]陈根成,叶应阳.基于命门学说从“内虚邪中”论治中风[J].辽宁中医杂志,2015,42(12):2325-2326.
[9]张家玮,鲁兆麟,彭建中.命门功用探究[J].江苏中医药,2002,23(2):15-17.
[10]贾秋.从人体发生学审视脑和命门先生为主的本质[J].中医药学刊,2003,21(7):1139-1140.
[11]贾耿.《内经》目睛命门的本质及其与足太阳经源流关系的探讨[J].湖南中医药大学学报,2018,38(9):1016-1021.
[12]刘永明.《黄庭内景经》的脑学说和心脑关系[J].宗教学研究,2005,24(1):11-14.
[13]赵冰,张晨,张华东,等.谢海洲教授论脑窍的生理功能[J].光明中医,2007,22(1):3-5.
[14]周德生,刘利娟.论志心神机轴的双向调控作用[J].湖南中医药大学学报,2018,38(5):520-523.
[15]潘毅.阴阳学说基本内容的太极图解[J].广州中医学院学报,1992,9(3):172-173.
[16]谢志胜,周德生,胡华,等.脑髓为脏之理论探讨[J].光明中医,2015,30(11):2008-2311.
[2]周波,吴世东,曾启全.形与神俱现代科学研究(4)[J].辽宁中医药大学学报,2018,20(9):15-23.
[3]田进文,张波.“太极生八卦”中的阴阳逻辑规律探析[J].世界中西医结合杂志,2012,7(4):279-282.
[4]田进文,籍涛,郭妍.论细胞基本结构演化中的阴阳规律[J].山东中医药大学学报,2012,36(4):275-278.
[5]潘毅.寻回中医失落的元神1:易之篇·道之篇[M].广州:广东科技出版社,2013:222-225.
[6]周德生,陈大舜.孙一奎命门学说新探[J].湖南中医学院学报,1995,15(4):4-6.
[7]周德生.脑主神机论[J].中国中医药现代远程教育,2011,9(11):2-4.
[8]陈根成,叶应阳.基于命门学说从“内虚邪中”论治中风[J].辽宁中医杂志,2015,42(12):2325-2326.
[9]张家玮,鲁兆麟,彭建中.命门功用探究[J].江苏中医药,2002,23(2):15-17.
[10]贾秋.从人体发生学审视脑和命门先生为主的本质[J].中医药学刊,2003,21(7):1139-1140.
[11]贾耿.《内经》目睛命门的本质及其与足太阳经源流关系的探讨[J].湖南中医药大学学报,2018,38(9):1016-1021.
[12]刘永明.《黄庭内景经》的脑学说和心脑关系[J].宗教学研究,2005,24(1):11-14.
[13]赵冰,张晨,张华东,等.谢海洲教授论脑窍的生理功能[J].光明中医,2007,22(1):3-5.
[14]周德生,刘利娟.论志心神机轴的双向调控作用[J].湖南中医药大学学报,2018,38(5):520-523.
[15]潘毅.阴阳学说基本内容的太极图解[J].广州中医学院学报,1992,9(3):172-173.
[16]谢志胜,周德生,胡华,等.脑髓为脏之理论探讨[J].光明中医,2015,30(11):2008-2311.