월간 보관물: 2015 2월

Cleg Kelly, Arab of the City 24

Cleg Kelly, Arab of the City 24 “But ye didna’ speak aboot it ony mair than me, Auld Chairlie!” retorted Poet Jock.   “An’ what for should I do that? I thocht the laddie maybe prefer’t to ‘bide wat!” said … 계속 읽기

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Cleg Kelly, Arab of the City 23

Cleg Kelly, Arab of the City 23 But a sudden thought of inconceivable grandeur flushed Cleg’s cheek. Once for all, he would show them what he could do. He would evade his pursuers, make his late adversary burst with envy, … 계속 읽기

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월파동중기 관상학

월파동중기 관상학 《月波洞中記》提要 《月波洞中記》見於宋鄭樵《通志藝文略》者一卷。講老君記於太白山月波洞,凡九篇。晁公武《讀書志》亦載此書二卷,序稱“唐任逍遙得之於太白山月波洞石壁上,凡九篇,相形術也。”與《藝文略》所記併合。 《宋史.藝文志》載《月波洞中龜監》一卷,又“月波洞中記”一卷皆無撰人勝氏,其為書異名,抑或兩本別行,已無可考。自來術家罕有徵引,惟《永樂大典》所載尚存。核其體例。 蓋猶據宋時刊本錄入,並有原序一篇,稱老君題在太白山鴻靈溪月波洞中七星南倉石壁間。其說與《藝文略》相符,而序中不及任逍遙之名,則亦非晁氏所見之舊矣。序末又題“赤烏二十年七月二十三日”。 案相術自《左傳》已載,而序中乃獨稱鍾、呂二真人。鍾離權生於漢代,其事已屬渺茫,呂則唐之洞賓,傅記鑿然,何由三國時人得以預知名姓。且赤烏紀號盡十三年,又安得有二十年明?為不學之徒依託附會,其妄殆不足與辨。特以其所論相法,視後來俗本較為精晰,當必有所傳授。篇首自“仙濟”至“玉枕”九章,其詞亦頗古奧。蓋即鄭樵晁公武所言之九篇,疑原本止此,故諸家著錄皆稱九篇,以下或為後人所附蓋,亦未可知也。然相傳已久,今亦不復刪汰,以篇頁稍多,折為二卷,以便循覽,且征示原本與續入之別馬。 《月波洞中記》原序 醫卜者,畢術也,醫而不驗,非所謂良醫也。卜而不應,非所謂善蔔也。愚之神術非敢稱善,謂無所不應矣。素非伎者,昨因求士假術以講道。夫相者,先相出氣重者為貴,輕者為賤,若人內心神有千尺之索是行也。穿滿者為大貴,取盡者為大殺。此索系鍾、呂二真人為也。穿滿者,眉有曲鉤者,積行人也。取盡者眉毛散逆及斷者粗硬者,為有災無德。夫相者,天地之玄機,聖賢之蘊與,取禍福而無差,定生死而有則,遇之於相,始之鍾,呂之太白山石室中,有逸人陳仲文傅之三卿張仲遠。餘因得之而不敢隱,故傅於世。斯誠神異術也。又雲:相術九月波洞中記 .原序篇,乃老君題在太白山鴻靈溪月波洞中七星南倉石壁間,如有志人念得斯九章,精通其象,廣拜道術。赤烏二十年七月二十三日序。 《月波洞中記》卷上 仙濟: 燕雀之志,嘗思爪下之食,腸不盈於百粒,聲不遠於五畦,翱翔藩籬之下,其氣量亦自足矣。鸞鳳之志,一舉千里,非梧桐而不棲,非竹實而不食,鳴於朝陽,天下稱其慶,志度氣象,固自有殊也。是知有沖天之異者,必不肯棲托桑榆,有方外之材者,必不肯貪求名利,志之所向取捨,以此觀之,志趣遠近,氣量深淺,自可見矣。 九天玄微: 凡欲相人,先視其首。頭者,五臟之主,百體之宗,四維八方,並須停正。左耳為東方,右耳為西方,鼻為南方,玉枕為北方,左頰為東南角,右頰為西南角,左壽堂為東北角,右壽堂為西北角。方維既正,乃視其骨。骨法九般,皆貴相也。無異骨終難入貴。所謂九骨者,一曰顴骨,二曰驛馬骨,三曰將軍,四曰日角,五曰月角,六日龍宮,七曰伏犀,八曰巨鼇,九曰龍角。東西兩岳高成為顴骨,勢入天倉為驛馬,耳齊為將軍骨,左眉上隱隱而起者名曰月角骨,右眉上隱隱而起者名曰日角骨,繞眼圓起者名龍宮骨,鼻上一骨起者至腦名曰伏犀骨,耳兩畔滿拙骨高者名曰巨鼇骨,兩眉毛入邊地稍高似角者名龍角骨,亦名輔角骨。已上九骨皆三品之相。人額上骨圓大名天成骨。顴勢入耳名壽骨,兩耳後骨起名玉堂骨,亦曰玉階骨,項後骨起如雞子者名天柱骨,亦貴相也。 冥度: 尺宅從須際至地,部一十三部,位左右東西共二百三十五位。其部分眾多,其象類參雜,若定取紋理黑子,則吉凶之理森然難見。要其大只,在於骨法神氣,但先相其骨法,觀其神氣,則貴賤自明矣。凡骨形已見,以手揣而識之者,名為骨法;骨形未見,以眼看而識之者,名為骨氣。骨法則止知見定之形,骨氣則可見未來之事,是知能辨骨氣者玄於法也。神有餘者形或不足,形有餘者神或不足,或俱有餘,或俱不足,親其骨察其心,則神形可見。蓋形麗於骨,而神宅於心。此是其主不必廣壽也。經雲:心者,形之主,形者,心之器也。神主其心,心主其形,形體端足,魂魄自全,四體屈伸,神精荒散,君臣相合,四支相助,自然之理也。能知神在於心,心能清淨,則福自生矣。是故,神稍清,形稍緊者,必為富貴人也;神稍濁,形稍慢者,必知其貧賤也。《老君之歌》曰:“百劫廣修異骨生,骨肉不合神非靈,嶽牧旌旗骨上生。先看骨肉不聽聲,玉柱相成千萬兵。次看食地廣能平,天倉地庫連滿城,龍宮日月應天庭,神形清潔君呼名,審神察形自有程,有此骨者身必榮,錄在天府仙洞經,天地之內人最靈,直見一生推豪英”。 靈嶽: 凡有受氣懷胎,皆稟五行。支曰男,雙曰女。得其偏者形骨必俗,稟其粹者神氣必全。形有厚薄,故福有淺深。神有明暗,故識有智愚。雖吉凶貴賤紛綸不齊,而神見於動作,形備於骨法,善惡有相,可得而知。今以精神,氣色,才智,骨法次第考核,設九成之術以觀之。一曰精神,二魂魄,三形貌,四氣色,五動止,六行藏,七瞻視,八才智,九德行。凡精彩分明為一成,魂神慷慨為二成,形貌停穩為三成,氣色明淨為四成,動止安詳為五成,行藏合義為六成,瞻視澄正為七成,才智應速為八成,德行可法為九成。又有九骨。一曰顴骨,二驛馬,三將軍,四日角,五月角,六龍宮,七伏犀,八巨鼇,九龍角。已上九骨,凡有一骨起者亦為一成。《老君歌》曰:“顴骨成權合主兵,驛馬分茅列土人,將軍骨起將軍位,日角月角佐明君,龍骨清明好官勳,伏犀刺史隱沖門,巨鼇繞拙尚書榮,龍角玉枕三台臣,九成八成臣中尊,五成六成臣中臣,三成四成五品人,一成二成有微勳,有之不成不白身,無成無骨永沉淪,三品貴者皆識人,識人必貴自通神,神魂清淨貴人親,君須識覽洞中文”。 幽隱: 凡有氣血之成,出於毛髦,毫白者主壽<span “=””>

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Cleg Kelly, Arab of the City 22

Cleg Kelly, Arab of the City 22 “Did ye ever see siccan auld fules,” said Tam Fraser, as he and his wife went home, “rubbin’ her cheek again his airm, that’s as thick as a pump theekit frae the frost … 계속 읽기

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Cleg Kelly, Arab of the City 21

Cleg Kelly, Arab of the City 21 “O lassie, lassie, ye juist mak’ me fair shamed,” cried Mistress Douglas. “Alick, ye muckle bullock; what for are ye standin’ there like a cuif? Gang ower to Mistress Fraser’s and ask the … 계속 읽기

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Cleg Kelly, Arab of the City 20

Cleg Kelly, Arab of the City 20 Vara’s eyes blazed at the sight of the porridge and milk.   “O, gie that to the baby!” she cried, her eyes fairly sparkling fire. “Gie that to wee Gavin. The dog doesna … 계속 읽기

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Cleg Kelly, Arab of the City 19

Cleg Kelly, Arab of the City 19 And so soon as she missed him Vara stood up, with Gavin in her arms, and cried, “Come back, Boy Hugh!” But Boy Hugh continued his wild flight, driven by the unreasoning terror … 계속 읽기

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