第22期：天人合一

Huisheng, Huisheng, Huisheng, Huisheng Speaking of the Mid-Autumn Festival, we will think of mooncakes, enjoy the moon, think of reunion, think of the poem that has been passed down for thousands of years. The bright moonlight in front of the bed, the frost on the ground. Raise your head to look at the bright moon, lower your head to think of your hometown. Do you know, young friends? In the minds of us Chinese, the moon has the meaning of purity, light, and eternity since ancient times. It also symbolizes gentleness and unity. When we look up at the night sky, the round and clear moon quietly bathed in the light she shone, we will clearly feel the tranquility and serenity brought to us by the moonlight. We will be free to settle our inner troubles, to wash away the dirty stains of the enemy, to awaken the thoughts about the meaning of life. Li Bai, the poet, has been following the path of immortality all his life. So in his poems, he not only uses concise and common language to express his longing for his hometown, but also to express his deep desire for the soul and the spiritual hometown, and his pursuit of the truth of life. So, for thousands of years, many people have been reciting this poem. Because of the nature of returning to the true nature deep in the soul, resonance is generated by touching. There are also countless people reciting this poem. Unwillingly, from the bottom of my heart, I yearn for the beautiful realm of being one with nature. Speaking of which, some young friends may ask, what is the concept of being one with nature? What kind of realm is being one with nature? As we all know, our traditional Chinese culture is known as the mythological culture. From Pangu Kai Tian Di, Nv Ma Zao Ren, to Shen Nong Chang Bai Cao, among the heritages of these cultures, there has always been a trace of God. And in the hearts of the descendants of the Yinhuang, God is God. Not only is he revered as the God, but he is also a person who people truly respect and serve in the future. He also has a close, closely related connection with human life. Being one with nature, as the name implies, is the highest state of harmony and harmony with everything in the world. Although in Chinese traditional culture, the idea of being one with nature can be seen everywhere, it is also the essence of Chinese traditional culture. However, to truly understand the essence of being one with nature, and to reach the state of being one with nature, is as long as the history of Chinese culture. It is a process of constant exploration of time and history. But no matter what, to reach the highest state of being one with nature, to respect nature, to respect God, and to be grateful to God, are all indispensable prerequisites and fundamental guarantees. Translated by Hua Chenyu English Subs Young friends, let's listen to how the ancients interpreted the concept of being one with nature. To be in harmony with everything in nature The Song Dynasty philosopher Cheng Yi was once the teacher of the little emperor Zhao Xu. One day, after class, when he left with the little emperor, he saw the little emperor playing with a piece of willow branches. Cheng Yi said to the little emperor, This willow branch will start to sprout in the spring. If you break it now, it will not only affect the growth and growth of the willow branches in the future, but also the greatest harm to the willow trees. It may even cause no willow trees to cover and watch in the summer. Mencius also said, We cut down trees to follow a certain time period, to give the trees a reasonable growth cycle, and to protect the natural environment in which the trees grow. In this way, the wood that we humans need to use can be used continuously. It can be seen from this that the ancients had a deep understanding of the relationship between man and nature, and thought that man and nature should live in peace. Man should not only follow the natural law, but also protect nature while using nature. If you violate the natural law, if you break the harmony with the natural world, you will cause the resources to wither, and be punished by the natural world. Follow the angel and respect nature. There is such a passage in the Yaodian. After the emperor ascended to the throne, the first thing he arranged was to order the four ministers to guard in four directions, east, west, south and north. Observe carefully and record the sunrise and sunset in these four directions, and the law of movement of the sun north and south. At the same time, analyze the influence of the wind direction, climate and terrain on crops. Then, according to these laws of nature, make a law, and teach the people to arrange agriculture and daily life according to the law. We now learn in the elementary school textbook the twenty-four qi songs. Spring and rain are separated by the blue sky, summer and winter are connected. Autumn and winter are separated by the cold frost, and winter and snow are separated by the cold frost. Maybe that's where it comes from. In addition, there are special documents in ancient times that record the laws of nature. For example, in the first part of the calendar, it describes in detail the changes of the sun and moon and stars every month, the characteristics of the movement of plants, and according to these records, deduce what to do or not to do every month, which is called Fengtianshi or Dongshanshi. And in the concept of these ancients, the sky is the ancestor of all things, which can make all things grow through the yin and yang functions. Shunying Tianshi not only relies on the heaven and earth for the survival of human beings, but also for natural things, because Shunying Tianshi itself reflects a kind of respect for the heaven and earth. Ji Tian The most solemn sacrifice and gratitude The ancients of China called their homeland Shenzhou, the state of God. They believed that God created all matter in the universe, all life and people. It is God who dominates the development of human society, and controls the star change of the dynasty. Therefore, in Chinese traditional culture, in addition to the rules of the world, there is also a part of the way to heaven. So calling the emperor the son of heaven and the son of heaven means that the emperor is ordered by heaven to do things according to the will of heaven to bring virtue to the world. This is the origin of military power and divine beasts, which is also the reason for the traditional formation of Ji Tian in ancient China. Tiantan in Beijing City is the place where the emperor sacrificed the god of heaven and earth. Its area is four times larger than that of the Forbidden City. Sacrifice to heaven is the top priority of the country. The emperors of all eras dare not slack off. Every year, on a certain day, they lead a group of ministers to burn incense in the Forbidden City to pray for the peace of the country and the people. In the ceremony of sacrifice to heaven, the most solemn one is the Fengchan. Fengchan is a grand ceremony that the emperor holds in the year of Taiping or in the year of Xiangrui. Generally, only the emperor who has made great achievements is qualified to hold it, such as Emperor Taizong of Tang and Emperor Qingsheng. Fengchan is generally held in Mount Tai. In May, Mount Tai is the first. On this day, it is called the real life in heaven. In ancient times, the emperors honored the success of governing the country with the instruction of heaven, helped and blessed it. The ancients said that heaven and man are one, so they thought that the disaster or prosperity of the natural world was a warning or reward from heaven to people and closely related to the star king of the country. Therefore, in ancient times, whenever there was a great natural disaster such as a drought, a landslide, a flood, or a plague in the country, the emperors would think that it was related to the problem of the emperor himself and would find the reason from the virtues of the emperor. Therefore, the emperor would reflect on himself, make a self-reflection, make a great contribution to the world, or take a bath in the forbidden city to pray for the peace of heaven. Such a story is recorded in the history of Yinshang. When the emperor Chengtang was in power, the country was in a drought for a long time. So Chengtang took a bath in the forbidden city, cut his hair, and knelt in the mulberry field to pray to heaven. If I am guilty of myself, please do not punish the people. If the people are guilty, it is also because I did not lead them well. I caused all the sins. Because it is my lack of governance, it is my duty to my subjects, it is my life in the palace, it is my duty to my subjects, it is my life in the palace, it is my duty to my subjects, it is my duty to my subjects. What Chengtang said at that time was very sincere. He did not finish. It rained for thousands of miles. This is the historical mulberry forest of Tang. Chengtang's self-reflection 自身而无所保留,爱民如子的精神,不但感动了天地,成为了后世的典范,也开启了历代明君修身和善于纳贱,勇于自责的先河。 翻开人类历史的各种史册,治世与乱世几乎交替出现,祥瑞与天灾也是此消彼长。 其中也记录下了许多行善者瘟疫不侵,水火不殃,善感天地的故事。 由此可见,天象的变化,人类社会的兴衰,与人的行为有着密不可分的联系。 而人的行为又取决于人的思想。 人的思想虽然是人的精神活动,但它却是微观的能量物质。 人的思想产生于社会,尽善则善,尽恶则恶。 所以善恶的思想可以通过人的语言、行为、表情等表现出来,也能主导人的行为。 所以有道德的思想才能使人的行为符合道德。 法轮功的创始人李洪志先生在讲法中说,人无德,天灾人祸。 中共邪党自窃取中国政权以来,它不但用暴政剥夺了中国民众对神佛的信仰,对天地的敬畏, 利用各种运动害死了八千多万中国同胞, 还在1999年发动了一场对信仰真善忍的法轮功学员的残酷迫害, 甚至活摘法轮功学员的器官谋取暴利。 中共邪党这些罪恶的行为不但使没有心法约束的中国民众道德急剧下滑, 也导致了整个中华大地灾祸不断。 沙尘暴,地震,洪水,台风,高温,蝗虫,瘟疫等接踵而来。 2002年6月,在贵州省平塘县长步乡发现了一块2.7亿岁的藏字石。 这块石头长7米,高3米,重达百余吨。 其崩裂的巨石断面内惊现六个排列整齐的大字, 中国共产党王。 每个字一纸见方,其中那个王字特别的大。 其实就是在向世人揭示了天灭中共这个天机。 天道恒常,天理常在。 人只有顺天意而行,才可得到上天的帮助。 人只有诚意敬天敬神,才能得到神明的眷顾, 才能逐渐感受和领悟到天人合一的美妙境界。 少年朋友,你知道吗? 如今在全世界风起云涌的退党大潮, 就是众生选择顺天意而行,带来的天象变化。 退出中共邪党的党团队组织,找回传统, 诚心敬念法轮大法好,真善忍好,九字吉言, 也已成为了众生躲过灾劫,走向未来的唯一选择。 好了,节目的最后请欣赏儿歌《退了没》。 希望少年朋友也能顺天意而行, 赶快退出中共邪党的党团队, 为自己选择一个美好的未来。 邪灵代表是党魁, 魔兽一应就中围, 别把生命寄归美。 明白真相先天威, 莫一应红朝退。 党团队,退退退, 免遭邪灵毁。 跟随当地狱坠, 邪灵代表是党魁, 魔兽一应就中围, 别把生命寄归美。 明白真相先天威, 莫一应红朝退。 红朝退。