In fact, since its establishment, the Abnormal Management Bureau has not handled too many abnormal events at all, and the exorcists can basically solve it themselves.

However, the Administration is also happy to be idle. When there is something to do, the exorcists can develop their own strength and sometimes they can reap the benefits of the fisherman. Therefore, they are very willing to manage the exorcists.

As long as it is not done too much, the Administration will ignore it. What they have to do is help the exorcists deal with the matters after they fight, such as keeping secrets or something.

Originally, there were two or three accidents every year, and sometimes seven or eight times a year. However, they were all small-scale incidents. The Administration just got the news and the nearby exorcists had already solved it.

It turned out that they thought it was the same this time, but they found that no one else went to the accident. Instead, Yang Kun, the leader of the exorcist world, came to the scene, and Yang Yan, the former president of the Killer Guild.

Both of these digits are the best, and their actions are enough to prove that this matter is not simple anymore.

But in theory, with the two of them, the people in the Administration should be more at ease. Unless the Demon World launches a large-scale attack on the human world, what else can they not deal with?

But they quickly found out that the culprit of this time was Li Kan. This guy was the guy who went to the Demon Realm. He killed two of the four demon kings in the Demon Realm, and then he jumped back alively.

Now he actually fought like a demon, causing Yang Kun to come forward in person. I'm afraid that this situation is not something that Yang Kun and Yang Yan can handle, right?

So the people from the Administration decided to send experts to help them. Although one of them practices Taoism and the other is a supernatural power, they are all energy that cannot be ignored in the world. If you can help one, just one can do it.

Tao is a noun used by the Chinese nation to understand nature for itself. It means the trajectory or trajectory of everything, and it can also be said to be the place where things change and move.

Tao is nature. Nature is Tao. Nature is self, self, self. However, this, this, that.

Everything is not something that is true. The sun and the moon are not burned but are clear, the stars are not listed but are ordered, the animals are not created but are born, the wind is not fanned but automatically, the water is not pushed but flows, the plants and trees are not planted but grow, and they breathe without breathing but are not beating but beating but heartbeats, etc., all of which are true.

Because everything is not something, it is the same, and it follows something in a unified way without exception. It is the foundation of change, neither born nor destroyed, invisible, without beginning or end, and everything is covered. It is big and has no outside, small and no inside, and changes it through eternal changes. It is nameless at the beginning, so the ancients strongly called it: Tao

The concept of "Tao" was first proposed by Lao Tzu: "Tao gives birth to one, one gives birth to two, two gives birth to three, and three gives birth to all things."

"Tao" produces all things in the world, and sages are born from "Tao", and yin embraces yang, and produces dynasties, and is wonderful. This is the origin of everything and the ultimate truth.

"The Mixed Things" comes from Chapter 25 of Lao Tzu's "Tao Te Ching". In Lao Tzu's "The Mixed Things" over 700 BC, there has been a "Mixed Things" in "The Mixed Things are born before the heaven and earth. It is silent and lonely! It is independent and unchanged, and it is not in danger of the Zhou Dynasty. I can be the mother of the world. I don't know whose son is the first of the emperor; I don't know its name, and the name is "Tao".

As early as the pre-Qin period, the ancients began to explore the universe, mainly focusing on the works of "Laozi" and "Zhuangzi" of the pre-Qin Taoism. Over time, Taoist thoughts continued to differentiate and spread, especially the "Essence" theory of Zhaixia Taoism represented by the four chapters of "Guanzi" (Part 1, 2, "Bai Xin", "Internal Arts") developed Lao Tzu's cosmological thoughts in depth. Zhaixia Taoism not only talked about the "water origin" and "Essence" theory, but also the reflection theory of "the way of quietness". In addition, Taoist cosmological thoughts are also expressed in "Taiyi Shengshui". Thus, the Xuanye Theory and Huntian Theory with a strong Taoist color evolved.

Among the three great schools that discussed the structure of the universe in ancient my country, Gai Tian Theory, Huntian Theory and Xuanye Theory, only Xuanye Theory explained the infinity of the universe from a clear standpoint, but due to the obstruction of Confucianism, this theory has never received the attention it deserves.

Xuan Ye said that it is the most obvious idea of ​​the infinite theory of the universe in my country in history. Unlike the Huntian theory, the ancient Western geocentric theory of Gaitian theory, Copernicus's heliocentric theory regards celestial bodies as a hard spherical shell. Xuan Ye said that the universe evolved by the Tao is infinite, the universe is full of gas, and all celestial bodies float and move in the gas. The movement laws of the sun, moon and stars are determined by their respective characteristics, and there is no hard celestial sphere or this throne to bind them. Xuan Ye said that breaks the concept of solid celestial spheres and creates the theory that celestial bodies float in gas, and further believes that even the celestial bodies themselves, including distant stars and the Milky Way, are composed of gas. These views are surprisingly similar to the conclusions of modern astronomy, which is very rare. This theory is said to be from the Yin Dynasty.

"Changluzi" believes that the sun, moon and stars are also composed of qi, but they are just luminous qi. "Liezi Tianrui" says: "The sun, moon, stars and constellations are also those with brilliance in the accumulation of qi." The well-known Taoist idiom story "Worrying to the Sky" talks about this problem.

According to the "Liezi Tianrui", a Qi man heard that the sun, moon and stars floated in the sky, so he "worried that the heaven and earth collapsed, had no place to send, and ate and ate." The people who advised Qi people proposed that "the sun, moon and stars are also light in the accumulation of energy." That is, not only the sky is filled with gas, but even the sun, moon and stars are also gas, but they are just luminous gas. Later, Xuanye scholars also proposed that the earth's experience is damaged, and the heaven and earth will also be damaged, but there is no need to worry. It can be seen that Xuanye's theory believes that the earth itself, like the sun, moon and stars, is a celestial body in space.

"Zhuangzi Xiaoyaoyou" during the Warring States Period was more representative of the discussion: "The sky is so vast that its true colors are evil? It is far away but nothing is so evil?" That is, is the dark blue color in the sky its real color? Is it vast and far away without limits? Is it not limits? Is it expressing my understanding of the infinite universe by asking questions. Zhuangzi also expressed his recognition of the infinite universe by using the dialogue between Tang and Ji: "Tang asked Ji: 'Is there any extreme in the upper and lower directions? Ji said: 'Beyond Wuji, there is no limit.'" That is, is there any limits in the upper and lower directions?

Song Huang and Yin Wen School of the Yin Literature also believed that all things in the universe are composed of "qi" or "element", as stated in "Guanzi·Inner Art": "All things are more important than life, and the five grains are produced below, and the stars are listed above; flowing between heaven and earth is called ghosts and gods; hiding in the chest is called saints; therefore, they are famous. It is as high as climbing into the sky, as dark as entering the abyss, as naughty as in the sea, as suddenly as in the turmoil." That is, the origin of all things in the universe is "qi". Yin and Yang qi interact, and on the ground

The five grains are transformed into grains, and the sun, moon and stars are in the sky. Yin and Yang energy fills the heaven and earth, and they are called ghosts and gods. People who understand the rules of the operation of Yin and Yang energy are called saints. Sometimes the qi shines brightly, as if it rises in the sky; sometimes it hides and does not appear, as if it disappears into the abyss; sometimes it is moist and gentle, as if it lurks into the sea; sometimes it is unattainable, as if it is in a steep mountain. Xuan Ye said that qi is everywhere and is the origin of the transformation of all things in the world. The sun, moon, stars, including the earth itself, are floating in the air.

We can also see some traces of thoughts from Xuan Ye's speech from the "Huangdi Neijing". For example, the "Six Micro-Opinions of Great Treatises" says: "The way of heaven is like welcoming a floating cloud. If you look at the abyss, you can still see the abyss. If you look at the abyss, you can't know the extreme."','The view of the sky here is compared to "weeping a floating cloud" and "looking at the abyss", and it also says that "no one knows the extreme". These statements are quite similar to the Xuan Ye theory passed down by Hao Meng. For example, the "Five-Opinions of Great Treatises" says: Huangdi asked: Is the earth the lowest? Qibo said: The earth is only below the man, in the middle of Taixu. Huangdi asked: Taixu is empty, how does the earth stop in the middle? Qibo said: "It is the great atmosphere." Taixu is full of grand atmosphere, and the earth is floating in it, and it can be imagined that the sun, moon and stars can only float in it. This view is consistent with Xuanye's view.

"Book of Jin·Starry Chronicles" records: "The book of Xuan Ye was destroyed, but the secretary of the Han Dynasty, Lang Xie Meng, recorded the master's legend: "The sky is full of nature, and looks up and looking at it, with a lofty and infinite eyes, and is so clear and clear. It is like looking at the Huangshan Mountains along the way, and they are all green, looking at the deep valleys of thousands of feet high, and they are dark. The blue is not true color, and black is not body. The sun and moon are naturally floating in the void, and their movements are all necessary to be qi. Therefore, the seven stars are either passing or dwelling, or going forward or reverse, and they are impermanent, and the advance and retreat are different, because there is no root system, so they are different. Chen Ji always lives in its place, but the Beidou does not disappear with the stars in the west. She Ti, the Zhenxing all travels east, the day travels once, the moon travels thirteen degrees, and the delay is slow and sensation, and the situation is

It can be seen that there is nothing to do. If you attach a celestial body, you cannot get it.'" That is, the sky has no shape, and you look up and look high and far without limits, and your eyes are scattered and you cannot see clearly. Therefore, the sky is vast. For example, the Huangshan Mountains that look around are all green, and look down at the deep valleys of thousands of feet long, and they are all black. The blue is not true color, and black has no entity. The sun and moon stars naturally float in the void, and their movements and their retentions are all maintained by qi. Therefore, the seven stars either pass or stop, or move forward or retrograde, and there is no routine for hidden and manifestation. Advance and retreat do not take the same path because there is no root system, so they are different. The North Pole always lives in its place, and the North Dipper is not with the stars

The sun is hidden to the west. The sky is all moving eastward, the sun is moving once, and the moon is moving thirteen degrees. It is slow and rapid, and it can be clearly known that its roots have no root system. If it is attached to a celestial body, it cannot be like this. In other words, the sun, moon and stars floating in space are all controlled by the qi. If it is attached to a celestial shell, it cannot be moved like this. The Book of Jin: Astronomy Records also records the "Antian Lun" of the Eastern Jin Dynasty: "The three schools of celestial bodies are said to be "The art of celestial bodies are Hun, and the art of Gai exists, and the method of Xuanye is extinct, and it is intentionally continued without any delay." That is, there are three schools of celestial bodies, Hun and Gai's academics all exist, but the theory of Xuanye is extinct

Ye, he had the intention to supplement and follow up the theory but had no time to do it. Yu Xi also said: "Xuan is bright; night is quiet. The number of quiet and bright is combined, so it is called Xuanye." Xuan is bright; night is quiet and bright is mixed, and its academic is mixed, so it is called "Xuanye". Yang Quan further pointed out in "Theory of Things": "The sky is vital energy, it is just a white and nothing else." He also believed that the Milky Way was also qi, and stars were born from it, "the essence rises, the essence floats up, and flows in a smooth way. It is called Tianhe, and it is called Yunhan, and all stars come out." Although Xuanye said it is a very advanced cosmology theory, it has no mathematical model and is of little practical value.

There are two types of universe models in history, one is the Gai Tian theory, and the other is the Hun Tian theory. Taoism belongs to the Hun Tian theory, and Confucianism belongs to the Gai Tian theory. "Gai Tian theory" means that the sky is round and the place, so all palaces are built according to this structure. "Ling Xian" believes that the universe evolved by the Dao was originally a school of invisible and colorless yin essence, quiet and lonely. This is a very long stage, called "Ming Zi". This stage is the root of Tao. The Tao stem is produced from the Tao root, and the qi also has color. However, "no distinction between chaos", no shape can be seen, and its movement speed cannot be measured. This qi is called

"Taisu". This is another long stage, called "Pang Hong". After the Tao Gan, objects began to be produced. At this time, "the vital energy is judged, hardness and softness are divided, clear and turbidity are different, the heaven is formed outside, and the earth is determined inside." Heaven and earth cooperate to produce all things. This stage is called "Taixuan", which is the reality of Tao. "Lingxian" calls the three stages of the universe evolution the Tao root, Tao Gan, and Tao reality. When explaining the Tai Su Qi that is inseparable from chaos, it cited the words in the Tao Te Ching: "Where things are mixed, they are born before heaven and earth." These all illustrate the idea of ​​the origin of the universe in Lingxian, and its origin is Lao Tzu's Taoist philosophy.

"Tao" is the most fundamental law that promotes the movement of the universe, and is the consciousness of "Heaven", which is not restricted by time and space.

Consciousness is divided into consciousness and consciousness. Intention is thinking, which is the process of achieving the goal based on concepts, and consciousness is feeling, and the process of interpreting concepts.

Tao is the most fundamental force of the universe. It is everywhere and transcends time and space, that is, it is changing but not changing. If there must be rules, "the great way is simple"

The human brain is a small universe. People have consciousness, and heaven also has consciousness. Consciousness is not a matter. The consciousness of heaven and human consciousness are not different from the consciousness of man. They are all based on the Tao. Human consciousness and heaven's consciousness are entangled, so your thoughts must have the imprint of heaven, and your destiny is also not entirely controlled by you.

Tao is universal, enters all the time, and encompasses everything. Although Tao exists in the world and all things, it is different from the specific things that can be felt. It is invisible, inheard, and cannot be grasped. It is something that constitutes the common essence of all things in the world. Therefore, "Tao" exists outside human language and pictures, and the mind can perceive but cannot be expressed or illustrated. It cannot be recognized by sensory organs, nor can it be expressed in ordinary words. It can only be used approximately to illustrate its existence with metaphors and descriptions.
Chapter completed!