Fortune tellers count from childhood to old _ Fortune tellers count from childhood to old.
In the primitive clan society before Shang Dynasty, due to the extremely low and backward level of productivity and the extremely simple and poor means of production and life, every clan member could only survive in the primitive clan group. Everyone lives at the same level, and there is no rich-poor phenomenon beyond the life level of clan groups. Limited by the modernization of civilization at that time, nature has infinite power and mysterious invincible power in people's eyes. The relationship between man and nature is as helpless as an animal to obey its power. Wind, rain, thunder and lightning, earthquakes, floods and sick animals in nature may devour human life at any time. "
The ancestors of the Chinese nation are more conscious of their own destiny, which is due to the great development of social productive forces, the great savings of material wealth seized by human beings from nature, and the emergence of nobles beyond the life level of clan groups. That is, after history entered the slave society. Before that, the "destiny" in people's minds did not refer to personal wealth and dignity. Teacher Yu, a famous numerologist, reminds you that calculating numerology is a very serious matter. Don't trust the numerology criticism of some network software. But specifically refers to the restriction of nature on human beings. In their view, their own life and death and everything on the earth are completely dominated by the mysterious "God", so the "God" is supreme. Oracle Bone Inscriptions, the most reliable unearthed cultural relic, strongly proves this point. The bold exploration of human destiny and the establishment of the theory of yin-yang and five elements were in the Spring and Autumn Period. In the history of China, from the Spring and Autumn Period to the establishment of the Han Dynasty, it was a period of great turmoil and great division, and the country's economic system and political system had undergone fundamental changes. The destruction of Jing Tian system directly shook the patriarchal feudal system based on blood relationship in politics. Especially the liberation of serfs, ordinary people became landlords, and even businessmen participated in the political affairs of the country by virtue of their power; In order to expand their power and compete for hegemony, the vassals of the enfeoffment countries vigorously recruited talents outside the patriarchal clan system, even people with slave backgrounds. For example, Ning Qi, who was poor enough to be a cattle driver, was worshipped as Shangqing by Qi Huangong, and Bai Xixi, who was poor, was worshipped as an equal by Qin, which opened the atmosphere that ordinary people could also be senior officials.
When entering the Warring States Period, "Fan Sui, Cai Ze, Su Qin, Yi Cheung, etc. Lobbying for each other; In this movement, Sun Bin, Bai Qi, Le Yi and Lian Po contributed greatly. It will be white. " (The Twenty-second History of Zhao Yi Zagreb, Volume II). As for social changes, it is common for some nobles to fall from the upper class to the lower class. These drastic changes in political and personnel systems, especially the ups and downs of personal destiny, and the preliminary grasp of the laws of astronomical movement and the development and progress of natural science, have found that there is no necessary connection between "astronomical phenomena" and personnel, which can not help but lead to such a question: Since the wealth of people is stipulated by "destiny" and will never change, why do dozens of bloody monarchs closest to the son of heaven fall to the ground? And the poor can go out and enter the stage? This is undoubtedly a blow to the "destiny theory" that has long been supreme in people's minds. It will inevitably lead to a crisis of people's belief in the theory of destiny. Reflected in literature, there are many poems that curse the theory of destiny: "God is rigid and the people are dying, otherwise, it is not far from worry." -"The Book of Songs Xiaoya Jienan Mountain"
"If fate is against me, why should I be punished?" The God in the sky in "The Songs of Chu Tian Wen" is so arrogant, moody, eccentric and surly that it brings disaster to people at will. The rulers of the world are so incompetent and dishonest, how can they win the trust of the people? Some people no longer believe in the invisible God. They put aside the idea that blood determines fate and began to seek the universal law of personal destiny from people themselves. If the initial construction of the four pillars prediction theory in the Western Han Dynasty was summed up in a metaphysical way, then the establishment of Wang Chong's theory of great gods in the Eastern Han Dynasty has made China's numerology theory have a clear philosophical foundation.
Wang Chong inherited the materialistic viewpoint of predecessors and advocated the monism of qi. He believes that Qi is the origin of the world, and everything is born with vitality (On Du Hengyan by Wang Chong). The root of the difference of all things lies in the difference of internal qi, which is born of qi and produces different kinds (On Wu Heng's Poems by Wang Chong). This is a progressive materialistic view of nature.
Wang Chong mechanically compared social personnel with the inevitability of nature. Although he is a great atheist, his innate spiritual theory forms mysticism. In his view, what determines a person's life, whether it is rich or poor, whether it is a blessing or not, is the natural gas originally born in the mother's body, which is formed when people get life, just like the shape of vegetation depends on seeds, the power of birds depends on birds' eggs, and everything contained in a person's fate depends on the natural gas originally born. He believes that the length of human life depends on the thickness of the gas that the embryo is exposed to in the mother. A thick husband is strong, and a strong husband leads to a long life. The decline of qi and wealth leads to short life, and short life leads to many diseases and short life. (Wang Chong, "On Balance and Life") This is doomed and unchangeable.
Life is like this, so is fate. The so-called fate, rich and poor; Lu, ups and downs, prosperity is gone. (Wang Chong's On Balance, Life and Righteousness) It does not depend on acquired factors such as talent, morality and stupidity, but on people's accidental innate qi. Natural qi, intrinsic qi, has thickness, thick qi is expensive, thin qi is cheap. So everyone's fate is predestined by innate qi. Poor life, although rich, is still involved in disaster. Life should be rich, although poor, but it is still good for you. (Wang Chong, "On Balance and Life") Therefore, the noble person learns as a person, and only he can be an official; Being an official like others, only he can be promoted step by step; The rich do business like everyone else, only he can make a fortune, and the poor do everything for nothing and suffer for nothing. The same is true of good or bad luck. Mortals have good or bad luck in their lives when their parents are angry. (Wang Chong's "On the Balance of Life") When you are rich, you can turn evil into good and be safe forever; Living in poverty, disaster arrival, people are often unhappy, which can not be changed by any effort. The establishment of fortune-telling began in the Tang Dynasty, but it is considered that there are two ways of inheritance, one is the concept of Yin and Yang and the five elements in the Han Dynasty, and the other is the blending of western astrology. Superstitions in foreign astrology were introduced to China in the Six Dynasties along with Indian, Western Brahmanism and Buddhism. For example, Wang Songying-lin said, "Saturn's calendar pushed people's lives high and low, starting in the early years of Tang Zhenyuan, and Li Du warlock Li Bigan passed on the Brahma Book" Yu Jing "." Yuan Wu Lai explained that "Li Du" means "all come" and is the name of a river. Li Bigan is a foreign warlock from a well-off country. The Silk Sutra is a star book in India. There are also three volumes of "Weighing the Stars" in the unified examination. "In terms of the sun, the moon, Jin Mu, fire, water, earth, five stars and Luohou, they are all purple and angry, and they play the degree of the zodiac to blame others for their longevity. I don't know what to do, or I can learn from the clouds. "
Luo Houyun, obviously a foreign word, can prove that it is from a foreign country. It can be seen that the five-element superstition of ancient astrology in China, together with the divination superstition of foreign astrology, constitutes the fortune-telling in the Tang Dynasty (ancient folk magic in China, Anhui People's Publishing House, 199 1 May). While affirming that China's fortune-telling was formed in the Five Dynasties and the early Song Dynasty, Jiang also raised the question whether this fortune-telling custom was related to the traditional astrology. In this regard, general researchers believe that there is a source relationship. Feng and Bao's record of specializing in astrology at the age of 18 is the first, and people often use "five stars" or "astrological numerology" as another name for fortune telling, which is enough. In this regard, Jiang pointed out that this is because some fortune-telling books in late ancient China often used the word "star" in their titles, which caused misunderstandings, such as The Complete Book of Star Movement in Ming Dynasty and Textual Research on Emperors' Ephemeris in Qing Dynasty. All kinds of fortune-telling and fortune-telling techniques have nothing to do with the actual astronomical phenomena and celestial bodies, and do not conform to the basic definition of astrology at all.
In a word, the basic feature of ancient astrology in China is "astrology in the army", which can be seen from the classification statistics of characters in Historical Records. None of them belong to the military category and are not aimed at personal affairs. The personal life and death, honor and disgrace, joys and sorrows of the ordinary people have no place in China's astrology (ibid.). The opinions of the above schools are recorded. The main difference lies in how to identify and use them and make inferences, and it also involves the definition and understanding of the concept of "fortune telling".