Nian Fu said: "The person who often serves the qi of heaven and earth to cultivate immortals is a doctor of the Zhou Dynasty, and as a result, what did he do, this sounds a little different, especially the essence of heaven and earth, the sun and the moon, it seems to be a fox fairy worshipping the moon, a little magical......"

Xiao Tianshu said: "Once he saw a vision in the sky, there was purple qi in the east, and he knew that there was a real person, so he knew that Lao Tzu was riding a green ox by." Lao Tzu saw that Yin Xi was different and had a lot of roots, so he gave him 5,000 words and passed them on to the world. In addition, the "Legend of the Immortals" records that there are some mortals who became immortals by the help of strangers or through the gods by chance. There was a man named Father in Nanjun County, who lived in a valley with excellent surroundings and clear mountain springs. There was a fairy who often stayed at his house, and this immortal taught him how to refine and fry melon seeds, and store them together with the fruits of cinnamon aconite and zhicao, and then the two of them ate them together. In this way, more than twenty years later, the Father was able to fly and go up the mountains and rivers. Ning Fengzi during the Yellow Emperor period was an official who had been engaged in pottery making for generations. ”

Nian Fu said: "What about later? ”

Xiao Tianshu said: "A stranger came to visit him and burned the fire of the pottery kiln for him, and the miraculous thing was that it could emit five-colored smoke. Later, the man of the gods taught this method to Ning Fengzi, who gathered firewood together to burn himself, and his body could rise and fall with the five-colored smoke. People can look at the ashes that have been burned, and they can also see the bones of the sealers. At that time, people buried the bones of Fengzi in Ningbei Mountain, so later generations called him Ning Fengzi. "The Legend of the Immortals" also introduces the ways of other immortals to become immortals, which are just a kind of yearning and desire for mortals for the immortal world. ”

Nian Fu said: "You said that this person has an innate immortal fate, what does this person with an immortal fate look like?" In physiognomy, the innate and acquired physiognomy, will the physiognomy of a person really change? ”

Xiao Tianshu said: "People have the appearance of innate and acquired, and the appearance of innate destiny is relative to the acquired phase. The ancients believed that people are born by temperament, and if they are strong, they will have a long life, and if they are weak, they will be weak, and if they are weak, they will have a short life, and if they have a short life, they will have a short life. Shoutian is like this, and so is fate, the noble and the lowly are not in the acquired factors such as people's talents, virtues, and foolishness, but are executed by the natural qi of the endowment. When life is rich, you can turn evil into good fortune, always be safe and not dangerous, life should be poor, good and bad will come, and often bitter and unhappy. In general, this is something that is difficult to change by human strength and effort. Song Shi Wenying's "Jade Pot Qinghua" contains: When Song Zhenzong was the Yin of Kaifeng Mansion, he once called the blind to the mansion to listen to the bones of the bureaucrats. To Wang Jizhong, the blind man was shocked and said: This person is very strange, half of him eats Hanlu raw, and half eats Hulu raw. Zhenzong didn't believe it, so he laughed and sent away. Wang Jizhong was the governor of Gaoyang, and when he encountered the Liao soldiers in the south, he led his troops to resist the enemy. Because he was outnumbered and did not return from the defeat, everyone said that he was dead, and the true sect was saddened. In fact, he was captured by the Liao soldiers, and then he was detained by the Liao Emperor as an attached horse, named the king of Wu, changed his surname to Yelu, and the honor and disgrace of his life were as the blind said. In terms of physiognomy, Wang Jizhong's life is half of Han Lu and half of Liaochen, which is determined by nature, so his fate is the congenital phase. ”

Nian Fu said: "Isn't there an acquired change in the innate image?" ”

Xiao Tianshu said: "Corresponding to the congenital, it refers to the new life that appears under the influence of people's acquired behavior. Ancient physiognomy not only believed that the fate was determined by the congenital, but also believed that the acquired behavior of human beings can sometimes change the innate destiny and a new life appear. There is a lot of discussion on this in ancient photo books, and there are many records of acquired physiognomy examples. For example, "Xu Negative Xiangde Instrument" is said to be Xiang Yu Chongpupil, which is a good appearance, but its ferocious and brutal, burning Xianyang, turning the good into evil, and then killing the Wujiang River, which is despised by the people of the world. There are also many folk legends about doing good deeds and accumulating virtues to cause phase changes. For example, according to legend, the Northern Song Dynasty writer Yin Zhu had no parietal bones on his head, few gods in his eyes, his mountain roots collapsed, his teeth and gums were exposed, and his life was not poor. Xiangshi Cai Xiang advised him to do more yin and virtuous things. According to Cai, Yin helped the victims and spread benevolence. Later, overnight, the parietal bone was born steeply, the eyes were sharp, the mountain roots were raised, the gums were hidden, and with the change of appearance, the fate also changed from bad to good, and then lived a long life, and won the high-ranking officials. Suppressing evil and promoting good is the purpose of physiognomy, but most of these stories are dyed with the color of karma at the same time. ”

Nian Fu smiled and said: "You say, people who grow into this kind of tooth leaky gums, mountain roots are long-lived, and there are defects, is it really that the situation like this has never changed, or is it different?" ”

Xiao Tianshu said: "In fact, a person's talent, quality and character cannot be evaluated only based on appearance, as Ming Feng Menglong's "Xingshi Hengyan: The Oil Seller Monopolizes the Oiran": "People cannot be good-looking, and the sea cannot be measured." In physiognomy, we should not only look at the physiognomy, but more importantly, we should examine the moral conduct, that is, the heart and virtue. This is actually the acquired method of changing one's life, and the "Pure Yang Phase" says: "Ren is not Yang (ugly) and difficult to admit." Its note: "Hu Seng Yun: Hugh is not good-looking, and he is hidden in Baibipu." Honesty can know that there is evil in beauty, and there is beauty in evil, and physiognomy is not reduced. That is to say, a wise scholar does not judge people by their appearance, but is good at discovering the best of the best. "Guiguzi distinguishes the slight mang" also said: "Stick to the form and look at the phase, and look at the leopard in the tube." Do not deviate from the form, do not abide by the law, see the invisible, listen to the silent, and the good ones are also. "Han Feizi Xianxue" said: "Yutai Ziyu, the appearance of a gentleman, Zhong Ni takes it a few times, and he does not look good for a long time." Therefore, Confucius said: "Take people by tolerance, and lose the son feather!" The fact that Confucius made mistakes in judging people by appearance is often cited by later physiognomy scholars as an example of the fact that the appearance must be equal to the virtue. The change of life caused by acquired factors of human beings. Ancient physiognomy believed that a person's life was determined by nature, but acquired factors, especially the spiritual world, moral conduct, self-cultivation and the behavioral activities it transformed, can sometimes change the original life phase. The theory of disguise is a very important content in ancient Chinese physiognomy. In the Song and Jin dynasties, there have been monographs on the mind in the "Complete Compilation of Divine Physiognomy" and "The Great Unification of Human Ethics", which involve the theory of disguise. In the Qing Dynasty, "Water Mirror Collection" has a disguised monograph, and "Xiangli Hengzhen" clearly includes Chen Bo's "Theory of Physiognomy of the Heart" in the frontispiece, and says: There is a change in the phase, and the heart desires, and the phase changes from the other. For example, the bucket handle is general, pointing to the east is spring, and the guide is summer. The heart is still a handle, and the phase is still spring and summer. That is, what Guiguzi said has a heart and no phase, and it is born with the heart. ”

Nian Fu said: "Isn't there a saying that each other is born from the heart? ”

Xiao Tianshu said: "There is a heart without a phase, and the heart is born with the heart", "Xiang Li Heng Zhen" has a further explanation: "If the poor person is originally an evil type, he has an epiphany, his heart is good, and his merits are widely spread, then he will become rich and noble." This is the principle that there is no phase in the heart, and the mind is born with the heart. If the appearance of wealth and nobility is that the person is poor and extravagant, and does all kinds of evil, and does not know it, then the appearance becomes the form of poverty. This is the principle that there is no heart and no heart, and the same will be destroyed. "The theory of disguise is the most valuable part of the ancient Chinese physiognomy theory, which is consistent with the traditional moral concept of the Chinese nation, and plays an educational role in persuading the good and punishing the evil in practical application."