In Li Daochun And Philosophy, Its Dan Road Study

The Song and Yuan Dynasties are a developing era of the plural-interacting harmony for Chinese complex national and religious culture. During this period, there were many distinguished thinkers accepted and put forward the spirit of this culture. Li Daochun was one of the most brilliant Taoist thinkers at that time.Li Daochun accepted the Mean and Harmony Confucius thoughts, gave a profound explanation on the theory of the Supreme Ultimate, put forward the theory of the True and Permanent Dao that is a quality of the Natural and Serene Mind, and set up the ontology with the Natural and Serene Mind to Harmony finally. The true and permanent Dao is a quality of the Natural and Serene Mind; the Material Force is a quality of the Yin and Yang. Dao is born after the function coming into the Material Force. The reciprocity of the Yin and Yang gives birth to the Mean and Harmony human. Mandate is what heaven and earth appoints; Nature is what the Natural and Serene Mind endows. Man not only has the two sides of one with the Nature and Mandate, but also has all inner quality such as the Vital Force, the Material Force, and the Spirit absolutely necessary. Through the full development of his keeping within the Mean and to Harmony, man can not only make Vital Force, Material Force and Spirit united, Nature and Mandate united, but can also return to the Root and become an Immortal and become one with Dao finally. It is the ontology of the Natural and Serene Mind to Harmony that is some vital, well-ordered and harmonious world. This is a basic view of the relation and Harmony of the universe.Li Daochun introduces the theory of the Changes of Mind to Dao, put forward the theory of the Changes of Mind including three parts of the Changes of Heaven, the Changes of Sage, and the Changes of Mind, and put forward the Changes of Mind theory of the Spiritual Theurgy to harmony. It is thought that the Spirit is Supreme Emptiness itself contains the Changes; it is also that Movement and Quiescence contain each other, and Yin and Yang contain each other. These can be generalized as the cause of movement and principle of the world. It is obvious that the Spiritual Theurgy is the principle of the changes, and to Harmony is some well-ordered and the whole. The Spiritual Theurgy to Harmony is the reflection of the Dao' condition to Supreme Emptiness, and is namely the reflection of Spirit's condition to Supreme Emptiness. Li Daochun developed the Elixir Discourse on Dao in that reciprocity and endogenous movement by using it also to choke back vacuity, and consequently to make into Nature and Mandate a unit to maintain human life truths. It is meaningful to change Chinese cosmological speculation of the whole and movements into the realm of Soul of the Spiritual Theurgy to Harmony. Therefore, it also consolidates the whole world, and manifests the meanings of human subjective motility. In a word, The spiritual discourse on changes of the Spiritual Theurgy to Harmony reflects the basic principle of the whole universe characterized by laws of continuous changes and orderliness.Li Daochun's Dao of making pills of immortality within the Mean to Harmony reflects his Elixir Discourse and the process of refining elixir. It comes in for, enriches and advances the five elements of Vital Force, Material Force, Spirit, Nature and Mandate, brings three theories of the Yellow Emperor and Master Lao, Book of Changes, and Elixir of Divination together to make into the spiritual whole, and advances the keeping within the Mean Harmony to the supreme basic principle that brings the Mean and Harmony together so as to form a whole "â—‹". This is greater than any other theories in the past. It concentrates on the elements of Body and Heart, Emotions and Nature, which also become some necessary conditions that make for Natural Spirit, Solidify Force, and Consolidate Mandate. It is obvious that the elixir elements developed, and dreamt up some means of the elixir discourse on the body. This theory expounds on five elixir elements and their interrelation by the principle of movement and quiescence containing each other, and the Yin and Yang contain each other. It is more convincing than any other theories in the past. The keeping within the Mean to Harmony is some particular intuitional consciousness remaining within one's realm of soul. Hereinto, the Keeping within the Mean is some clear and quiet condition based upon the Natural and Serene Mind ,and to Harmony is something reversion and profound identification together with Dao.Li Daochun's contributions also come from his viewpoints on the harmonious relations among the Three Schools. He claims that the three school of Confucianism, Buddhism and Daoism has the same one with origin and principle. Based on the purport of the Natural and Serene Mind three-to-one principle, he provides a good methodology of the Seeking the Harmony but Interceding the Differences. Li Daochun's theory develops the spirit of The Mean on Harmony of the Yin-Yang, integrates the Mean and Harmony of the Supreme Righteousness and the Karma Mean with Harmony, and accordingly consolidates the cosmology's characteristics of the whole and subjectivity in Chinese Archaian thoughts. Li Daochun is considered as another one of the most important thinkers of the Inner Elixir after the Tang Buddhism and the Song and Ming Neo-Confucianism sprang up. His theory contains the spirit of development and innovation to three school theories; it contains the particular cultural spirit of the Penetrating on changes to Harmony, and the instinctive demonstration of synchronicity with Dao. Li Daochun advocates and develops the Three-to-one theory, which theoretically reflects the cultural interacting phenomenon of the three schools of Confucianism, Buddhism and Daoism at that time. His theory of Mean on Harmony philosophy is the result of interaction of the three schools, which profoundly reflects the spirit of the national and religious culture of that time. For the history of Chinese philosophical thoughts, the theory of Mean and Harmony of the three schools can be respectively named as Yin-Yang Mean on Harmony, Da-Zhong Mean and Harmony and Karma Mean with Harmony. For the three peaks of Chinese philosophical thoughts, the theory of Mean and Harmony of the three schools can be respectively named as Vanity Mean on Harmony ideology, Reason Mean and Harmony ideology ,and Emptiness Mean with Harmony ideology.