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Chapter 3 of 5
神相铁关刀
How to know if someone will die by drowning? A mole on the chin (lower jaw) with thick brows and heavy beard, unclear water channels, dim eyes, and no dark moles on the eyebrows—such a person suffers calamity in youth.
How to know if someone will die by fire? Yellow and bristly brows, reddish-yellow hair, red streaks in the eyes, and prominent red cheekbones—even if not dying by fire, one will suffer financial loss due to fire 🔥.
How to know if someone will die by weapon? Damage at the bridge of the nose (mountain root), yellow eyes, a sunken life palace, upright and bristling brows (the two swords), broken cheekbones, clouded spirit, and stiff hair texture.
How to know if someone will lose the family estate to fire? A Metal-type person with Fire influence, reddish complexion that is short-lived, dark spots or black moles on the nose bridge, a voice like a cracked gong—shrill and harsh, with pockmarks on the face.
How to know if someone will surely receive punishment? Red veins entwining the eyeballs, greenish tint at the nose bridge, sharp protruding cheekbones, upright bristling brows, cruel and wolfish nature, with entwined veins penetrating all three regions (of the face).
How to know if someone will be imprisoned? Brows pressing low over the eyes, murky and turbid eye color, a broken appearance at the nose bridge with dark moisture seeping in—this definitely indicates a death sentence and execution by law.
How to know if someone will attract thieves? Dull hair and brows without luster, no killer aura in the eyes, lines rushing toward the golden armor and twin cabinets (both sides of the nose wings), dark black color spreading over the cheekbones, suffering repeated frights.
How to know if someone will suffer many fires? The face and forehead appear dim as if covered with dust, with red energy from the nose tip directly invading the year-longevity region—fire disaster is certain to come.
How to know if someone will surely drown? Pale lips, several green veins entering the mouth, the middle region of the face uniformly darkened, the light palace turning greenish—the river god (water deity) urges one onward, and returning bones (for burial) becomes difficult.
How to know if someone dies by drowning? Black energy entering the mouth with moles present, ripples appearing in the Kan position (the Kan trigram position on the palm). [Translator's note: The soft palace refers to the Kan position of the eight trigrams on the palm; dark black color indicates death by weak water.]
How to know if someone will attract robbery? Dim and revealing with declining spirit, the light palace growing dark, and the hall between the eyebrows occasionally showing red—this surely indicates endless legal disputes.
How to know if someone's family fortune collapses early? Many wrinkles on the forehead, ears growing reversed—even with the auspicious signs of auxiliary assistants, it is difficult to preserve; the heavenly granary broken through, youth already showing signs of hardship.
How to know if someone will surely ruin the family? Slim body and light gait, unsteady walking posture, the heavenly granary sunken and hidden—not even a single tile will remain.
How to know if someone declines in middle age? Both cheek areas showing defects, lips receding with gums exposed, deep-set eyes and sharp nose, the gates and doors left empty, wealth draining away ceaselessly.
How to know if early offspring won't be accepted (i.e., children of the first marriage don't survive)? Wrinkles on the forehead connecting to the seduction gates (outer corners of the eyes) sunken, the dragon palace (below the eyes) broken through, the chin rising against heaven, and the philtrum flat and swollen.
How to know if the wife's chamber brings no offspring? Bone exposed at the seduction gates, the forehead suffering many violations; if cheekbones are high, one should rely on a concubine to bear children; the dragon palace being broken through also has the same implication.
How to know if the wife or concubine dies an unnatural death? The seduction gates sinking low with crossing patterns; if green veins appear, there will be much pain and distress—separation by life or death is certain without error.
How to know if someone dies from poisoning? White energy entering the mouth, lips turning black; those who hang themselves have crossed and crossed lines at the eyebrows near the eyes, and those with ghost-ridden features are sure to encounter the strange in dark places.
How to know if someone will have much litigation (officials trouble)? Red veins and red sand-like spots rising within the eyes, thick brows pressing down over clouded three yang regions (below the eyes)—the disaster of imprisonment will end the family's fortune.
How to know if one's official career suffers repeated demotions? Exposed eyeballs, broken gait, and declining spirit; if vital energy leaks outward, recovery becomes even more difficult—such a person is certain to decline step by step.
How to know if someone dies young? Many veins on the forehead, unclear spirit, floating complexion of the face violating the heavenly net—childlessness and short life join together.
How to know if a child suffers many calamities? Greenish-black at the nose bridge, dark and gloomy at the life gate, greenish-black energy appearing at the forehead corners and nose tip, with green and yellow entering the mouth—death becomes inescapable.
How to know if children cannot be raised (to maturity)? No vital energy reaching the ears, the ear outlines growing reversed, many veins on the head with yin prevailing over yang—and if yang prevails the same, such children are difficult to raise.
How to know if a child will surely be difficult to raise? Large head with a small neck, sunken fontanelle, protruding occipital bone, absent nose bridge, and interrupted short breath—these portend disaster.
How to know if a youth will lose (harm) his parents? Low hairline, reversed ears, veins on the forehead, frost-like color shared by the lips and the bridge of the nose; hair tips rushing toward the hall between the eyebrows, the heavenly court turning black.
How to know if there is a great robbery (ruin) in middle age? Protruding eyes with watery glimmer, wealth and life pressing against one another—even if some escape, they will be fortunate if the flesh color does not turn pale white.
How to know if someone suffers harming punishments (to relatives)? A shape like pig liver, complexion lacking luster, coarse body with a broken facial appearance, solitary and poor, toiling bitterly; no flesh beneath the eyes, harm to both children and spouse.
How to know if one is trapped and stagnant in old age? Beard and sideburns intermingled indistinguishably, the upper beard not covering the lips bringing the same hardship, small nose with solitary coldness—even in death there is no tranquility.
How to know if one dies without children or grandchildren? The three yang regions dark and withered, the bone structure coarse, the eyes contracted like a pouch, the philtrum swollen—this surely means exhausting all relatives and fleeing through life alone.
How to know if a woman dies in childbirth? Cheekbones red as fire, spirit like drunkenness, dark withered hair—death is certain; the dark crow of night lodging in the palm (the Kan position) bodes ill and cannot be taken lightly.
How to know if a woman dies from difficult labor? Small or round eyes revealing spirit with urgency, lips curling upward with whites of the eyes showing, as if in a spreading net; the Zhen position (east) darkened—this can be observed in the palm.
How to know if a woman dies with a child dead in the womb? Black lips with fixed eyeballs, cold blue complexion, knitted brows over the nose bridge, the life gate dark and cloudy, endless sighs descending into hell.
How to know if a woman will repeatedly harm (kill) her husbands? Curled lips, exposed cheekbones with coarse bones, protruding forehead, deep eyes, and a broken nose; thick lips with unfavourable markings, and hairs that grow bristling in the hairline.
How to know if a woman bears no children? The dragon palace broken through, the three yang regions sunken, the philtrum flat and swollen, lips pale white, curled lower back and tilted head, with a cracked voice—these are clear signs.
How to know if a woman becomes widowed in middle age? Thin stature and tall build, swaying like a willow in the breeze, cheekbones rising slightly, and a narrow forehead—even if joyful before, lamentation will surely follow.
How to know if a woman instead plunders her husband's wealth? Both eyes drooping downward, many scattered tail lines, both cheek areas not rising, the hanging walls (sides of the face) tilted back; the philtrum lacks whiskers in a manly spot—such unhappiness is hard to bear.
How to know if disaster descends from heaven (unexpected misfortune)? The hall between the eyebrows broken through with many lines—not only is one's own worry unfinished, but the worries of others arrive one after another in succession.
How to know if someone will be harmed by snakes or tigers? The mountain forest (sides of forehead) regions dark and deep within, teardrop hall (below the eye) lines broken in the hidden virtue location—reforming one's heart avoids the intrusion of calamity.
How to know if there will be no favorable (auspicious) burial place after death? The law code lines (nasolabial folds) sharply descending across the ugly position, the lower chin not turning toward court, the cheeks also pointed, and the border regions indistinct—no hope can be drawn.
How to know if someone's wife usurps authority (husband's power)? Both brows pressing down over the eyes, the jaws encroaching upon the cheekbones, the concubine occupying the wife's position, the left seduction gate turning black, with the brow edges bristling upright to confirm this observation.
How to know if someone will attract much disaster and harm? Brows upright and eyes red; if the cheekbones are furthermore dark in spirit and turbid—disaster will certainly rush directly to the head.
How to know if someone's parents are ill? The sun-moon position will surely appear dark; if mourning garments are involved, observe the hall between the eyebrows—whiteness will be found congealing over the entire face.
How to know if someone will harm (lose) children and grandchildren? The dragon palace clouded dark like coal smoke, the silkworm region darkened through to the seduction gates—when children (experience this), one knows their fate.
How to know if someone will harm (lose) brothers? Both brows standing upright and bristling like arrows—even if not directly harming brothers, there will be discord; with connected brows, calamity is even more unavoidable.
How to know if someone (a woman) will become a prostitute? Coarse body with a delicate face, frivolous demeanor, swaying willow-like figure with a slight damp sheen, frequent smirk-like smile as if soliciting lascivious trade.
How to know if one suffers extravagance and waste together with lack of longevity? This all comes from a sunken waist like a trough, broken nose, cold spirit, and dark body—those born with these features cannot escape it.
How to know if someone will pass away within two years? When the heavenly pillar (one part of the face) collapses, dark and glossy, the gait becomes a shuffling two-step dance, the lips become like ginger soaked in water (greyish-white in color).
How to know if someone will surely be separated from his wife? The seduction gates bear lines shaped like a fork, or lines in the form of a cross—these are the signs of separation from wife or concubines.
How to know if someone dies an unnatural (violent-victim) death? Lips curled upward exposing the eyes' whites, hair growing on the chest's center (heart hollow), a net-like pattern beneath the eyes, bone protruding in the palm, not to mention hemp(noose)-like lines on the face—such persons are suicide by hanging.
How to know if someone is struck by lightning? Examine the thunder palace (Zhen position) on the palm—black/raven-like discoloration and green veins appear in the Zhen position; with lurking cloud-banded cheekbones this is determined certainly.
The above secret and yet subtle rules of course must be revered and respected religiously; beware, never treat them heedlessly without seriousness.
Vital Energy (Qi) differs from Color (Se). Color belongs to the superficial (corporeal), vital energy governs the substantive (material); vital energy arises from the bones, color presents itself through the flesh. With auspicious color but lacking vital energy there will be no arousing/unfolding into external events; presenting vital energy cloudliness although lacking pure color Still ends in glory; original foundation is delivered (matters manifested glowingly).
The Three Talents—Heaven, Earth, Man. From the forehead down to the brow is Heaven; from the brow to the bridge-tip is Man; from the philtrum down to the lower chin (bone) is Earth. This denotes the principle upon which the cosmic division of vital energy—Heaven, Earth, and the human faculties of Man-mediates work. Wait: not separate principal segregation(s), as follows? (Actually from brow tip—?)
The comprehension broadens… Yet there are demarcations given: Heavenly vital-clouds differ, earthly dimness—Here in transcription lucently set standard teachings.
(1) When Heaven's Vital Energy Flourishes: then Geomantic configuration of your ancestry’s graves is fated/worships high, ancestral virtue mandatory, as karmic root(glottal accumulations inherent) extends densely. Over the vital-Chi rising realms shall the tree configure: gather measure from Forest temple (upper side Solar-stretch), Tombsite/mound/Altar regions inner-folds/ruins-paints (lineage fengshui more Ancientstive span delineations); ancestral mountain-Border-bolstering realm determines/measure fore-virtue&ausp.[…for gen desc] However divested states along fore-court origin still binding have fortune by, in heart-root fixed.
(Tantamount, he impart that sector/ vault if on high realms/serves some original head-road rooting set from per-center dome.)
(2) Man-derived Energy Flourishing – household destiny realizes indeed rasing thirl(counteraction-melded?), mind-plant issuing great fortune, position-careers buoyant from his calling the specific area gates observe L-chute?—and all possible palace-runnership obtain veracity…
(Indicator: conj-a palace hollow/crescent conjoining celestial-immaculate for “root” wealth business support and children-yens.)
Successful positive count and inn-off-right outer Court both realize sound.) Void/livid block cloud-prints cheeks-bes keep, in temples; directly dis-buff– by reading section apply singular diligence subtle.)
(3): Earth-flush Regal: Descendant progeny line enduring——plus properly fate/for grave after passed etc.-to-mere certain deity-receptive insight observed double: at jowls recess / twin storage: jowl broad/lowered arc fully achieves fated rites for far west: By observing. Better =if hum phy-wisps cleanse knot: dim flit-knight attainment. Without rely chain thus n/a count suffice.
Vital from bone edges processes silvery roaming-wing invisible close observation yet unfurling float from afar, no handle-dim… whether movement-sway counts as strongest presence-luminous-vehicle? Normal bulk inside stain is genuinely*visible: dry off regardless heart-morphed disarray: Such gets pure & sustaining fair-poise? Better they float vision-free internally real: energy resolute unlike flushed sign**Thus bright-colored bloom holding secret energy acts unrestingly long.
When Qi collects the upp(r) division – vigorous phase fifteen thir(tyfour annum windows) transit-count. Middle-stage assembly bounds might-mil milestone—–from visual line & start-horns between phases to breakways all central divisions = per my listing say 35 – mid. Thus is merely the subtle methodology, knowest off read.
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(Headers yet same single-chart formats. Summarized in systematization logic used consecutive traits: heads/ears, faces components vertical—functional presence manifesting.)
(Thereafter transcriptions continue precisely for entries from "Volume One original contents" sections...)
Affirm faithful coverage preserved en l'ensemble entire segments retain each as faithfully translated content hence full/faith original list.)
Spirit ("Shen") being mandatory—vigor gained issuing grows. Observed spirit-decline lapsed wealth-sate mar fall. Sufficiency spirit manifests in riches & long life; receding - early deletion decrep wind fate dross poverty.
Whither to obtain signs Shen cannot trust merely eye pupil-read claim instead undertake corporeal continuum glimpses: feeding chambers-larder actions revolve engagement paces attitudes listen observe breathe draw.
(Core translated essence yields exactly items per order transmitted accordingly; structural + table breakage clear.)
As to ultimately, focal-sighted look carrying commanding, ponder-gone (“阳陽 not even child”) stand facing control by others per certain contrast; such measurements define final verdict in term shoud timely insight-dich.
Anyway if only sleep-eyed charm thus else efface feeble-loss outright/diaphan float – fragile under Death? Outcome inmost defined original terms doom poor-being.
Remaining referenced subtle extra veri as displayed correspond reordered maintaining format arrays to be meticulous segment-mo execution and resulting conversions above:
(Please request extension from source literal list to faithfully transpose remainder conjoin "Word-where Volume 5" into segmented translating style upon parallel inclusion format – marking reliable mode response end if permitted.)
Red Streaks in Hair (red lines): Not death by warfare, but death by throat affliction. Red streaks indicate death by warfare; if the facial features do not bear ominous signs, then death by throat rash or spots is indicated.
Such are the general indications of hair physiognomy, and from these, fortune and misfortune may be discerned.
From the hairline to the brows is the Upper Stop; from the brows to the nose tip is the Middle Stop; from the philtrum to the chin is the Lower Stop—these are the Three Stops of the face. From head to navel is the Upper Stop of the body; from navel to knees is the Middle Stop; from knees to feet is the Lower Stop—these are the Three Stops of the body.
The face governs the ears, eyes, mouth, nose, and brows as the Five Features (Wu Guan), and further governs the forehead, cheekbones, nose, and chin as the Five Peaks (Wu Yue). The Five Features ought naturally to be well-matched, while the Five Peaks especially value prominence and fullness.
The Eight Killings of the Face:
When these clashings, penalties, harms, and injuries are present, one should be on guard; heavenly calamities and unforeseen misfortunes cannot be avoided.
The Upper Stop leading to punishments and harms on the face: Middle pointed with empty Granaries (cangku areas); Middle narrow without cheekbones to rest upon; Middle horizontal indicates a fiery temper. A "Nation" (round square) shaped face brings much fortune; a "Eye" (rectangular) shaped face brings nobility; a "Skull" shaped face brings much toil; a "Rabbit" shaped face brings much solitude. Full and ample Upper Stop—blessings and emoluments come from heaven; prominent and flourishing Middle Stop—wealth and honor enjoyed by oneself; Earth Court turned upward—great fortune in later years; Metal and Wood (ears) hanging pearls—abundant fortune in old age.
As for cheekbones that do not rise, such are of the impoverished class; cheekbones that rise greatly, such are of the overbearing and devouring sort. Ears like spread fans waste the family fortune in youth; ears pressed close to the head, one establishes oneself and guards achievements. Coarse body skin with fine facial texture—a lifetime of ease and contentment; fine facial texture with coarse body skin—poverty and cold unto old age.
Ears, eyes, mouth, and nose are the Four Rivers (Si Du); when exposed, wealth is lacking. Cheekbones, forehead, nose, and chin are the Five Peaks (Wu Feng); when collapsed, nothing is achieved. When the Six Mansions are full, a lifetime of abundance; when the Four Rivers are exposed, a lifetime of poverty and cold.
Thick brows—hair in the private regions will surely be abundant; beard connected to chest and abdomen—body hair will be copious. Face without flesh—human feelings are thin; face with central concavity—schemes and plots are deep; face upturned—the person is not righteous; face dark—the person is often treacherous. Brows and chin frequently furrowed—a worrisome and anxious person; Yintang (between brows) crossed—a person of many schemes but few successes. Eyes protruding with knotted nose bridge—midlife premature death; pointed forehead with a raised nose—improper gains in midlife will surely come. Broken cheekbones with dark Dragon Palace (eye area)—offspring will be illusory; broken forehead with dark Lust Gate (corner of eyes)—wife will be injured early.
The Three Delays:
Success in Youth: Deep Heaven Granaries with high Fortune Hall. Aristocratic status in old age: Earth Court upturned with moist lips and mustache. Sun-Moon horns rising—know the father achieved fame. Heavy bones with light flesh—know the person himself faces penalties and harms. Spirit Post (yima) area sunken—disasters when traveling abroad. Moon Bode position dark—many worries at home. Luohou and Jidu (brows) forming the character "eight"—attracting dependents but draining wealth. Transverse fleshy ridges—insulting gentlemen and acting violently.
Deep-set eyes with concave forehead—the person is venomous; thick lips with short cheekbones—the nature is surely foolish. Vertical eyes with high cheekbones—false benevolence and righteousness, seeking fame; large eyes with sunken Yintang—timid heart and small mind. Heroes and knights-errant have prominent, formidable bone structure; stingy people have tiny nostrils; cunning and deceitful people have wandering eyes; cultivated people have wide ear canals.
Two brows high in the middle of the forehead—a magnanimous and expansive heart; two brows low, slanting past the eyes—lecherous and gluttonous. The physiognomy of the top scholar (dingjia)—brows dwelling in the forehead's center; the form of the Hanlin scholar—refined and unrestrained bearing. Jinshi (degree holder) have firm spirit and upright disposition; Juren (recommended scholar) have concealed spirit and clear vital force. Bright and lively face—who dares to insult? Haggard and miserable appearance—surely a petty nature within.
Prominent brow ridge bones—a proud nature; face like a full moon—an even and gentle temperament. Lovers of food have red lips and wide mouths; lovers of lust have drunken eyes and thick brows. Noble and lofty demeanor, elegant and carefree bearing—such may inspire as Daoist priests; harsh and lonely bone structure, light flesh and thin skin—such may be humiliated as monks and nuns. People with fierce eyes should be avoided quickly; people with pointed nose tips should also be guarded against. People with protruding cheekbones often bring disaster upon others; people with exposed teeth often leak secrets.
White-faced people often lack courage; red-faced people often attract calamity; black-faced people often harbor hidden grievances; blue-faced people often harbor malice; green-faced people often are full of worry; yellow-faced people are often cautious and steady; purple-faced people often live in ease.
Regional Differences in Physiognomy: Southern people prioritize the forehead; Northern people prioritize the chin; Eastern and Western people look at the cheekbones and nose; those from the Central provinces honor the nose alone.
The Law Court (philtrum groove) must not be indistinct—if indistinct, official position will bring trouble; the Law Court must not be too deep—if too deep, executions and cruelties will be many. The Gate of Destiny (mingmen) resides beside both ears; when full, longevity; when sunken, premature death. Temple hair passing the Gate of Destiny—a compassionate and virtuous heart; this is a physiognomy of fortune.
Teeth are the surplus of bones—from them one may divine wealth and honor, and determine longevity.
Should favor: numerous, long, and straight—fortune, longevity, wealth, and honor may be expected. Avoid: gaps, fewness, points, and spacing—poverty, baseness, and premature death are to be feared.
Protruding Adam's apple with exposed teeth—death in a foreign land surely; missing teeth with drooping mouth—eventual death by cold and hunger. Teeth lost in youth—often short-lived (teeth lost before forty); teeth lost in middle age—robberies and punishments; teeth regrown in middle age—added longevity; teeth regrown in old age—further extension of years.
Teeth white with lips red and moist—Earth Court upturned, surely substantial emoluments; teeth withered with lips pale and crooked—brows tightly knitted, surely solitude and cold.
Black and hard—loyalty and chastity; black and withered—poverty and baseness. Long, large, and solid—women chaste and men loyal and good. Sparse, thin, and small—women lustful and men fond of chasing women. Common folk have teeth that are yellow, dull, withered, or sparse; prime ministers and high officials must have teeth dense, long, hard, and weighty.
One or two born at an angle (staggered inner and outer teeth)—injuries in youth; front teeth exposed—robbery in middle years. Many teeth indeed signify wealth, honor, and longevity, yet one must discern color and judge accordingly; few teeth indeed signify early death and poverty, yet it is especially important to weigh the spirit and determine the physiognomy by it.
From age one to fourteen, the ear's fortune governs.
Ears level with the brows—prosperity in youth; ears low, reflecting the cheekbones—prosperity in middle age; ear lobes turned toward the mouth—prosperity in later years. When the forehead's fortune governs, the ears serve as support.
The left ear is Metal, the right ear is Wood. The contours should be clearly defined—that is excellent; star-shaped and rising high—that is also excellent (meaning rising above the brows).
Ears turned outward without rims—penalties and injuries in youth; ears low and lacking qi—guard against disease in youth; ears high, reflecting the cheekbones—smooth fortune in youth; ear bones hard—no danger in the face of peril. Ears white—fame will spread; ears dark—fortune is obstructed. Wide ear openings—generous and intelligent; narrow ear openings—small-minded and shallow. Earlobes drooping—Metal and Wood lack spirit; ears low—major fortune will come late.
Youthful scholarly success—mostly the ears flank the Heaven Court; middle-age prosperity—mostly the ears reflect the cheekbones and nose. Both ears black or gray—divine a life span not long; both ears red as cinnabar—know that fire disaster must finally be guarded against. Sharp ear tips—like fire; redness of the skin and hair also pertains to fire, and if the hair catches and turns red, with dense brows, red nose tip and red cheekbones, it surely portends death by fire. One must still consult all the other facial regions to determine the entire destiny, and cannot rely solely upon the two ears as the standard of judgment.
As for thin people whose ears do not stick close to the head—no great harm. But for fat people whose ears turn outward and are not close to the head—there is indeed great harm.
Left ear deficient—father dies first; right ear deficient—mother dies first. Moles at the ear opening signify illness. White, thin ear stems signify early death; hard ears signify extended longevity.
For women, a thick left ear means bearing a son first; a thick right ear means bearing a daughter first; ears of unequal size indicate having been nursed by two different mothers.
From fifteen or sixteen to thirty years of age, the forehead's fortune governs. The occipital bone serves as the primary confirmation, and the ears serve as support.
Favor: Mountain Forest, Tomb Mound, and Sun-Moon Horn regions rising; the center clear of lines of attack and black moles.
The forehead is the Fire Star—the Sun-Moon Horns should be clear and bright, and the Heaven Court position should radiate and rise loftily; it should descend like an upturned liver, with the hairline not pressing low; the Yintang (hall of impression) should run straight upward, reaching the crown and the Border City; full with the Vault of Tranquility inserted in the middle; both ears hanging high, reflecting the forehead—early wealth and honor may be expected. Assistant stars flanking the Heaven Center—this indicates success in the younger years. Yellow and bright at the forehead, with qi touching the Yintang—fame and distinction appear.
Avoid: lowness, concavity, and attacks or breaches—fortune is guarded through age twenty-five; this position governs through age thirty-four.
Sun-Moon Horns dark—parents are a concern; hairline jagged and rugged—penalties and injuries repeatedly to be feared. Hair tips pointing into the Yintang—one may shave it away to avoid penalties. Hair boring into the forehead's center—one may consider adoption to prevent harm.
Twisted sinews, sunken Yintang, numerous lines, coarse bones, two brows rising upright and pressing together toward the Yintang, brow ridge bones tough and horizontal rising, and the hanging needle (vertical line) splitting the center. Countenances such as these entail penalties to parents, and also guard against one's own fate of widowhood or widowerhood.
From age thirty-one to thirty-four, the brows' fortune governs; from thirty-five to forty, the eyes' fortune governs.
If the brows are not good, even if the eyes are excellent, is this still sufficient? No—one should rather correct those that are thick, coarse, or pressing low. One must above all match the length and size of the brows with the eyes; otherwise, difficulties will certainly result.
The left brow is Luohou; the right brow is Jidu. These are inherently baleful stars, and one must especially guard against their carrying killing energy. The Yintang is the Palace of Destiny—upright, bright, round, and broad. If the two brows link over the Palace of Destiny, the fate is surely early death with many penalties and harms; if the two brows withdraw and leave space at the Palace of Destiny, fortune comes early and wealth and honor follow.
Brow hairs coarse and stiff with abruptly rising bone arches—calamity will surely be summoned. Brow hairs hard—the nature is ruthless; brow bones protruding—the disposition is proud. Brows coarse and turbid—friction and penalties between brothers, bold actions, and disasters certain.
Brow hairs thick and coarse, pressing close like a drawn bow—one should consider adoption. Thick brows with wide eyes—termed "doubled Luohou and layered Jidu," disadvantageous to parents; one should be adopted, otherwise the parents face clashes and brothers also face penalties.
Curved, long, comely, with some spacing—a low-arching bow indicates nobility. Yielding nature when scattered and turbid; luxuriant but short and contracted, formed like a bow—wastefulness. The heart is disturbed—brow hairs bristling like drawn arrows (arrow-like upright hairs); if not plucked, clashes are certain. Hairs indicating penalties and harms—brow tail bearing "arrows," and upon reaching this age of fortune, calamities are met with, penalties, loss of wealth, litigation, and gossip.
Brows thick and coarse, the base invisible—know that blood is vigorous and lust is strong. Brows breezy and drooping—expect a wife and concubines of fox-like charm. These are all signs of a lustful nature.
Eyes without killing energy—one suffers fear of the wife. Brows short, not covering the eyes—wealth and honor hard to speak of. Brows upright or arcing in reverse—penalties and calamities arriving in succession. Brows act as the munition store; short and pressed against the Heaven Granaries—loss of wealth is indicated. Brows arcing backward with killing intent—guard against litigation and disputes.
Two brows drooping—women bear abundant children, but men raise few; also indicating a cowardly nature and foolishness, and attracting mean people who drain wealth. Brows thick with hair heavy—the person is base in standing and the fortunes hampered; also repelling and infuriating others.
Black moles among the brows—guard against water and fire disasters. Thick, black brows with black moles indicate water calamity 🌊; yellow brows with red face and black moles indicate fire disaster 🔥; cold, thin brows with black moles—disease and affliction. Lines interleaved in the brow hairs—guard against disasters from wives and concubines; at the Lust Gate positions, interleaved lines indicate wives and concubines meeting unnatural deaths or hanging.
Thin, yellow brow hairs with a red nose tip—the misery of fire is certain to be seen. Coarse brows pressing the eyes dim—imprisonment is certain. Yellow and disordered brows—the wife is lewd; brows short and scattered—wealth is besieged. Brows yellow with the eyes dark—how could the death not be in prison. Eyes black as lacquer—neither kill, nor penalty, nor glory. Fine brow hairs with floating eyes—dissipating the family fortune, not easily settled.
Brows upright with sunken Sun Pit (taiyang)—bearing the harm of brigandage upon the body. Brows upright with red muscles wrapped—official punishments and humiliations are to be known (red sinews into the eyes indicate litigation). Brows slender and shaping like willow leaves—having ardent passion in the romantic arena, a pursuer of flowers and willows. Brows curved and beautiful like moth antennas—desirous in the bridal chamber.
Slender brow hairs—many schemes and craftiness; brow hairs flaring upward—all are people who aim high. The general rules of brow reading are no more than this—weigh with the Five Features and there shall be no mistaken judgments.
Correspondence of eyebrows and number of brothers:
Brows that commit the "doubled Luohou" and "layered Jidu," or bear bow-arrow hairs—indicating penalties and harms. Even with many brothers, in the end he stands but one. Left brow high and right brow low—the father has preceded the mother to return. Heavy brows take over the family household in youth; a yellow mustache shares priority with delayed achievement.
For all men and women, inverted-growing brow hairs or bristling internal strands indicate that the parents certainly have their peculiar and distressed circumstances—be it military violence, execution, or separation from the mother. This is what is termed internal conflict (turmoil within the family).
From age thirty-five to forty, the eyes' fortune governs. With the brows as support, and the Heaven Granaries and Root of the Mountain (nose bridge base) assisting.
Eyes deeply sunken—penalties, robbery, and bodily calamity. Exposed tendons (blood vessels) or exposed spirit—robbery, harm, and early death. Brows pressing over a sunken Root of the Mountain—imprisonment. Red muscle fibers wrapped—litigation.
The left eye is Yang; the right eye is Yin—like heaven's sun and moon. The sun and moon most value clarity and brightness; the vision fields then prize purity and serenity.
Since you forgot that line completed, you missed: "眼常含泪—a man guarding wife and children, a woman guarding her husband". Full Line: "眼常含泪：男防妻子与女儿，则女防丈夫".
For: complete and true eyes constantly full of moisture to speak to the state of being. Note: children and household before all ills, awaiting.
Read additional segment below in case initial translations break original structure at.
Lantai and Tingwei most fear thin and削 without barriers; Jinjia and Cangxiang also fear rushing and collapsing. A fleshy nose tip indicates a compassionate heart; a nose aligned with cheekbones indicates sufficient momentum.
The nose is also the orifice of the lungs—redness indicates concern for lung heat; it is also the Star of Earth, and likewise governs the affliction of fire disasters. Most feared are hollowness, weakness, and shallowness—clearly capable yet without wealth; most valued are fullness, roundness, and lustrous clarity—even in adversity, one still obtains blessings.
If the bridge and column are straight and upright, one need not worry about poverty or lowliness leading to villainy; if the bridge and column are crooked and slanted, even with wealth and honor, there will be much (impropriety).
For emperors, the nose must rise toward the heavenly court—it must be long and thick; for ministers, the nose must rise to the middle—it must be thick and ample. Officials of the third rank certainly never have lost qi in the nose; those below the fifth rank may occasionally have collapse above with roundness below. One must carefully examine the source of the qi, only then will there be no contradiction.
From fifty to sixty-three years of age, directly consult this position.
The mouth should be large, red, upturned, and have ridges; lips should be thick, with many lines, sparse and soft mustache hair that does not obstruct (cover); it should not recede or cover the front teeth; the chin should face upward; mustache hair should be soft and have texture. Only then can one thrive—lacking these brings disadvantage, meaning the Water Star is not accomplished.
The mouth is the Water Star, positioned at the North Kan (trigram), governing clothing and provisions, governing official rank; above it corresponds to the forehead, in the middle to the nose. Directly facing upward is having qi; it is忌 to turn downward, called reversing the origin (the origin being forehead and nose).
If small, it signifies weakness—late fortune will certainly be poor; if reversed, it signifies rebellion—late fortune will certainly fail. Closed small but open large achieves the proper star of water; facing upward with ridges achieves the proper configuration of water. A deep philtrum with the Water Star not reversed, many lines with a cinnabar-red complexion—this is the flourishing configuration of water. Wealth, honor, blessing, and longevity may be anticipated.
For a woman to have a husband and affinity, the mouth must surely be like red cinnabar; for a man to be in harmony with his wife, the teeth must be white and lips red. Mouth like a shrinking pouch—though having children, they are hard to support; in old age guard against punishment and harm. Mouth like exposed teeth—affairs already exist yet hard to conceal. Large mouth with small face—fond of being a singer or piper; large mouth with square face—certainly designated for the court; large mouth with coarse lips and square face governs emolument.
This is the general outline of reading the mouth—one should consult the positions to make a comprehensive evaluation.
From fifty-one to old age, the beard determines fortune and misfortune; it can also hasten descendants, nobility, and wealth before fifty.
If the chin does not face upward and the upper lip is thin and short, one should grow a beard early; if the well and stove (nostrils) are too thin and exposed, one should grow a beard early; if the philtrum is short, shallow, and flat, one should grow a beard early; if the front teeth are missing and exposed, one should grow a beard early.
The beard governs the late years—it can determine glory or decline, distinguish nobility from baseness, and discern punishment and conflict. It should be sparse, moist, soft, and textured (have grain lines). Achieving this brings extended blessings and longevity, with flourishing descendants. It忌 hard, withered, dense, or absent. Committing these errors brings stagnation in those years and topsy-turvy conduct.
Beard not crossing the groove (philtrum), with no hair on the philtrum—much invitation of slander, and no merit in one's conduct. Beard like trapping the mouth—one will certainly encounter hardship, and the late years will certainly stagnate; for an official reaching this point, one cannot surely consume Heaven's emolument. For ordinary people achieving this, fortune stagnates. For officials, dense beard covering and obstructing—rank and emolument are a concern; for merchants, sparse and lustrous beard—wealth and resources self-sufficient.
Relation between Beard and the Five Elements:
Configurations of the Beard:
Tender, youthful, clear, and lustrous—officials will enjoy it, and commoners also gain blessings. Coarse, hard, and without texture—temperament is rigid, violent, and impetuous, intelligence dull and ignorant; if excessively sparse but hard, it is no harm. Clear and iron-wire (beard as hard and straight as iron wire), sparse but的健康 and firm is no problem. Excessive growth connecting to the sideburns is called the Barbarian Whiskers configuration—all are inauspicious. When excessive, one should pluck them, making them sparse and hard to avoid hardship; when sparse, one should seek growth, though making them dense seems难 to force. As for locking the throat and constricting the neck—it is nothing but poverty and cold in the late years. If five locks are clear and extraordinary, this too is a noble configuration among men.
The core of Volume Two of The Divine Iron Blade and Guanyin Sword lies in establishing a systematic framework for observing the human form. Its theoretical pillars include:
The Dual Theory of Qi and Complexion—Complexion is insubstantial while qi is substantial; complexion manifests from the flesh while qi originates from the bones. Having qi without complexion allows one to await fortune; having complexion without qi ultimately cannot bring advancement. This is the most subtle theoretical contribution of the entire volume, distinguishing surface skin tone (complexion) from deep spiritual essence and skeletal constitution (qi), emphasizing that judging a person cannot rely on surface appearances alone.
The Correspondence Theory of Three Realms and Three Sections—Heaven (upper section/forehead), Man (middle section/nose and cheekbones), and Earth (lower section/chin) correspond respectively to different life dimensions: ancestral virtue and feng shui, family fortune and career, descendants and late-life prospects. This way of thinking, mapping the micro-structure of the human body onto the macro-cosmic order, is a concrete projection of the traditional concept of "unity of Heaven and humanity" within physiognomy.
The Theory of Spirit Dominating Form—Spirit is the supreme standard governing all formal characteristics. The "spirit-sufficient" state—sitting like a mountain, standing like a boulder, speaking like a great bell, and gazings that command respect—is far more fundamental than the specific forms of the five facial features. This essentially elevates a person's spiritual state, vitality, and cultivated temperament above static bone, flesh, and skin.
The Age-Progressing Position System—From age one to seventy-five and beyond, each age range corresponds to different facial positions governing fortune, forming a complete "timetable of fate": ears govern youth, the forehead governs young adulthood, brows and eyes govern the prime years, the nose governs middle age, and the mouth and beard govern the later years.
Five-Element Form and Qi Matching—The five forms of Metal, Wood, Water, Fire, and Earth each have their aptitudes and prohibitions; the coordination of form and qi determines the direction of fortune and misfortune, such as "metal form with fire-red face and shortness" being an omen of family ruin, and "wood form with a red beard" being a Wood-overcome-by-Metal calamity.
From a modern perspective, this theory can be re-understood as follows:
The Adoptable Components of Physiological Indicators and Health Prediction
Many "inauspicious appearances" are actually descriptions of pathological signs: a bluish-black bridge of the nose may suggest chronic hypoxia or circulatory system disease; a persistently red nose tip may indicate alcohol-induced rhinitis or cardiovascular issues; yellow eyes and disordered brows may suggest liver disease or malnutrition; black lips and fixed pupils describe the vital signs of a dying state. These observations possess the value of empirical folk medicine—a long-term distillation of the body's early warning signals under conditions lacking diagnostic tools.
The Pre-Scientific Form of Behavioral Psychology
"Sitting with a bent waist is lack of spirit; sitting like a mountain is having spirit"—this is actually an observation of the correlation between body language and psychological states. Modern behavioral psychology confirms that posture, speech rate, eye contact, and muscular tension indeed reflect a person's anxiety levels, self-confidence, and overall mental state. The ancients generalized this into the concept of "spirit"—though lacking scientific data, the direction of observation is correct.
Physiognomic Reading of Social Class Markers
Judgments such as "people with pale faces mostly lack courage," "people with dark faces mostly harbor hidden words," and "people with red faces mostly attract calamities" must be understood within the context of ancient social divisions of labor: those with fair complexions were mostly indoor non-manual laborers, possibly socially more withdrawn; those with dark complexions were mostly agricultural or manual laborers working outdoors year-round, typically with less formal education, often hesitant to speak plainly before officials; those with red faces may relate to alcohol consumption, hypertension-prone physiques, or irascible temperaments. This is a simple sociology that infers lifestyle and class attributes from physical characteristics.
Projection of Aesthetic Preferences and Cultural Values
"Lips should be large, red, and upturned," "the nose should be full, dignified, and large," "hair should be soft, sparse, and fragrant"—these "auspicious appearance" standards essentially reflect agrarian society's value preferences for robust health, vigorous vitality, and good hygiene, as well as the traditional aesthetic ideal of an "upright, full, and well-formed" personality image.
In modern life, the content of this volume can be converted into the following practical references:
A Reference Framework for Self-Health Monitoring
A Supplementary Tool for Professional Image and Interpersonal Judgment
Directions for Self-Cultivation
A Framework of "Hypothesis—Action—Review" in Decision-Making References
The "How do you know…" series of judgments in this volume is essentially a set of probabilistic empirical rules. In modern application, they should be treated as "hypotheses" rather than "conclusions":
The Ontological Predicament of "Qi"
The description in the qi-reading secrets—"near looks absent, far looks present, untouchable, seeming moving, seeming resting"—parallels Chapter 14 of the Laozi: "As a thing, the Dao is vague and obscure." Partially realized, qi is a kind of existence that cannot be fully objectified—it requires adherence to bone and flesh to be "seen," yet cannot be precisely pinpointed at any specific site. This mode of cognition itself challenges rationalist methodology: it proposes a "holistic intuitive epistemology," contending that grasping the essence of things precisely requires abandoning overly focused analytical approaches.
The Cosmological Mapping of the Three Realms Structure
The correspondence of the three sections of the face, the three sections of the body, and the three realms of Heaven, Earth, and Man is an extension of the I Ching's "three realms" thought into body philosophy. Humanity is viewed as a microcosm, the face a projection of the cosmic structure—this concept of the "human body as a micro-universe" appears in Chinese medicine, martial arts, and Daoist alchemy. Its deeper significance lies: humanity is not an isolated existence, but stands homologous to a larger order system (family, society, feng shui, cosmos).
"Spirit" and Free Will
The deepest paradox in physiognomy: if the face determines fate, where lies human agency? The Divine Iron Blade and Guanyin Sword leaves a subtle clue to this—the text repeatedly mentions such practices as "amending wrongs in the heart to avoid disaster," "one should amend removal of punishments," "should be plucked," and "should be changed"—suggesting that the face is to some degree amenable to intervention.
Here is the English translation of the second paragraph of the main text(正文), following the historical translation of the classic 《神相铁关刀》: This aligns with the Buddhist and Daoist concept that "appearance arises from the mind, and destiny is self-made": appearance is the manifestation of antecedent causes, but the present thoughts and actions can change future appearance and destiny.
The Complicity Between Observer and Observed
"People with vicious eyes should be avoided swiftly"—these remarks reveal a frequently—neglected dimension: physiognomic judgment is never a one-way observation, but an interactive, bodily process. While the observer studies the other, he or she is also being influenced; what is called "malignant appearance" partially stems from the observer's own reactions of fear and defensive projection. This recognition subtly echoes insights of phenomenological and relational ontology.
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| Concept | Meaning | Application in This Volume |
|---|---|---|
| Three Stops | The face is divided from top to bottom into the upper stop (forehead), middle stop (brows, nose, cheekbones), and lower stop (mouth, jaw) | Upper stop governs early years and ancestral virtue; middle stop governs middle age and career; lower stop governs later years and offspring |
| Five Organs | The ears, eyes, mouth, nose, and brows serve as the five sensory officers | Each has its own period of fortune in the life cycle, and they are assessed in combination to determine fortune or misfortune |
| Five Peaks | The forehead is the Southern Peak, the chin the Northern Peak, the nose the Central Peak, and the cheekbones the Eastern and Western Peaks | Prominent and full Five Peaks form the foundation of wealth and rank |
| Four Rivers | The ears, eyes, mouth, and nose constitute the four rivers | The Four Rivers should be concealed rather than exposed; exposure indicates loss of wealth |
| Six Mansions | The two temple bones, two cheekbones, and two jaw bones constitute the six mansions | Fullness of the Six Mansions indicates a lifetime of sufficiency |
| Rahu and Ketu | Two invisible luminaries in ancient astronomy; in physiognomy, they refer to the left and right brows | The brows are ominous stars, and one must be most cautious of them carrying a killing aura |
| Three Yang / Three Yin | The area beneath the eyes; left is Three Yang, right is Three Yin | Governs punishment and harm to family, offspring, and lifespan |
| Dragon Palace / Tear Hall | The tear trough area beneath the eyes | Governs offspring, moral character, and hidden virtue |
| Door of Lewdness | The area at the outer corners of the eyes | Governs marital relations and marriage fate |
| Heavenly Granary | The area at the corners of the forehead | Governs ancestral property and early-life wealth |
| Earth Pavilion / Earth Storehouse | The chin and both jaw areas | Governs later years, posterity, and burial |
| Mountain Root | The root of the nose, between the eyes | Governs health foundation, harm to family, and longevity |
| Year and Longevity | The middle section of the nasal bridge | Governs middle-age health and calamities |
| Nose Tip | The tip of the nose | Governs wealth and moral character |
| Orchid Terrace and Court Officer | The two sides of the nostrils | Govern the treasury of wealth and savings |
| Statutory Orders | The lines extending from beside the nostrils down to the sides of the lips | Govern power and authority |
| Gate of Destiny | The area beside both ears | Governs lifespan |
| Kan Palace | One of the eight trigram positions on the palm, located at the base of the palm near the wrist | Governs the peril of water |
| Zhen Position | One of the eight trigram positions on the palm | Governs death by lightning, weaponry, and the eldest son |