一陽之氣、海底紅輪與四肢學問：羅近溪「赤子之心」相關議題試探

Yi yang zhi qi, the Muladhara Chakra and the Learning of Extremities: An Exploration of Issues Related to Luo Jinxi’s “Natural Kindness”

本文主旨在探討羅近溪文獻中「一陽之氣」、「海底紅輪」、「四肢」學問三個分支概念與羅氏思想母體―「赤子之心」概念的關係。經由本文之探討，以為其彼此之關係如下：靈明純陽的「一陽之氣」乃從天地「太極」湧將出來，並佈滿於宇宙萬物之間，當其落於人身體「海底紅輪」淵深意識處，便成為人之「赤子良心」。當吾人還是與天甚近的赤子時，「赤子之心」能率性自然而發。無奈當人年紀越長，私欲越多，將越來越遠離那可與天道相通的淵深意識世界。於是為恢復往昔那天人相和之境，羅近溪提倡「復」的「修身」工夫，其主要內容乃如本文探討所得的：身體在一種奉「經典天則」以周旋律動下，讓潛藏於身體「海底紅輪」最深處的「一陽真氣──赤子之心」得以「復以自知」，暢於四肢，如此不但闡釋了羅近溪所謂「發於四肢，方為真學問」的內涵，更揭示了羅近溪文獻中「一陽之氣」、「海底紅輪」、「發於四肢，方為真學問」等與其核心概念──「赤子之心」的緊密關連性，讓吾人對於羅近溪以「赤子之心」為軸心概念所分支出的相關內容意涵有更深層的理解。本文若對學術有所貢獻，其價值意義當在此處。

This essay explores the relationship between the three concepts of “Yi yang zhi qi,” the “Muladhara Chakra” and the “Learning of Extremities” found in Luo Jinxi’s writings and the concept of “Natural Kindness,” which serves as the matrix of Luo’s thought. The findings of this study are as follows: The myriad things of the cosmos are suffused with “Yi yang zhi qi” (Energy Flow of One Yang), which is the pure yang that comes from the Supreme Ultimate (Taiji) of heaven and earth. This qi descends into the human body and forms the “Muladhara Chakra,” which lies at the place of profoundly deep consciousness and becomes the “Natural Conscience” of human beings. When humans are still children close to heaven, this “Natural Kindness” can issue forth naturally. However, as people age and their desires increase, they become further removed from this realm of profound consciousness connected to the way of heaven. To restore the original state of harmony between man and heaven, Luo advocated the “Self-cultivation” of “Recovery,” the content of which is examined in this essay. Through submitting to the circling rhythm of the “Classic Rule of Heaven”, the profound layer of “Yi yang zhi qI and Natural Kindness” latent in the “Muladhara Chakra” of the human body can “Restore self-awareness” and circulate to the extremities. In this way, then, this paper not only clearly expounds the meaning of Luo’s claim that “True Learning Evolves from the Extremities,” but further sheds light on the close connection in Luo’s writings between “Yi yang zhi qi,” “Muladhara Chakra,” the claim that “True Learning Evolves from the Extremities” and the core concept of “Pure Kindness.” It thus enables us to more deeply understand the associated implications derived from Luo’s use of “Natural Kindness” as a core concept. The key contribution and scholarly value of this study lies in this.