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Physiognomic system of a face and pentagrams. |
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Trigrams and tetragrams and pentagrams of the
canon I Ching.
Physiognomy of a person and facial profiles.
Except for six-level system according to which levels of a human half-face in a context of physiognomy are systematized by means of Hexagrams of the canon I Ching. And also except for nine-level physiognomic system according to which contours of a half face are systematized by means of a combination of three trigrams I Ching, for analyses of a human person in physiognomy it is possible to apply one more system according to which facial contours in profile are systematized by means of combinations of trigrams and tetragrams and pentagrams of the canon I Ching, that in aggregate forms twelve-level physiognomic system. Namely composition of three lines in trigrams and four lines in tetragrams and five lines in pentagrams forms logic combinations of symbols which are comparable to twelve levels of a human face in profile, that allows to systematize physiognomic types of human half-faces, that is shown on the chart.
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Apparently on the chart in frameworks of the twelve-level physiognomic system the human face in profile is divided into 3 spheres in which the number of facial levels partially differs from number of levels in nine-level system within physiognomy. |
The top physiognomic sphere of consciousness has three levels and is compared
with trigrams of the canon I Ching, that is identical to the nine-level system:
- the top level of consciousness and height lines in trigrams
correspond with top of a forehead;
- the middle level of consciousness and central lines in trigrams
correspond with middle of a forehead;
- the bottom level of consciousness and lower lines in trigrams
correspond with eyebrows.
The middle physiognomic sphere of individuality is compared with tetragrams
of the canon I
Ching that differs from the nine-level system:
- the top fourth level of individuality and height lines in tetragrams
correspond with top of nose bridge;
- the third level of individuality and lines on the third position in tetragrams
correspond with middle of nose bridge;
- the second level of individuality and lines on the second position in tetragrams
correspond with bottom of nose bridge;
- the bottom first level of individuality and lower lines in tetragrams
correspond with a nose-tip.
The bottom physiognomic sphere of feelings is compared to pentagrams of
the canon I Ching
that differs from the nine-level system:
- the top fifth level of feelings and height lines in pentagrams correspond
with the interval between nose and upper lip;
- the fourth level of feelings and lines on the fourth position in pentagrams
correspond with the upper lip;
- the third level of feelings and lines on the third position in pentagrams
correspond with the lower lip;
- the second level of feelings and lines on the second position in pentagrams
correspond with the interval between lower lip and chin;
- the bottom first level of feelings and bottom lines in pentagrams
correspond with the chin.
Parities of the expressed and not expressed levels of a half face with strong
and weak lines in trigrams and tetragrams and pentagrams in the
twelve-level system are similar to the six-level and nine-level systems, namely
if facial features are not expressed then correspond with weak lines,
and if features of a half face are expressed then correspond with strong lines.
There are 8 kinds of trigrams and 16 kinds of tetragrams and 32
kinds of pentagrams in the canon I Ching that in aggregate allows to systematize 8x16x32=4096
formal types of human half-faces in frameworks of the twelve-level
system of physiognomy, but practically there is no necessity to consider all 4096
facial types as
enough to analyze each physiognomic sphere separately and then to connect
psychological meanings of spheres in the general psychological portrait.
The top physiognomic sphere of consciousness in frameworks
of the twelve-level system consists of three facial levels which are similar to
psychological meanings of three
levels in sphere of consciousness in the nine-level system.
The top of forehead means synthesizing or figurative consciousness.
Eyebrows mean analytical or pragmatic consciousness.
The middle of forehead means integrating or adaptive consciousness which correlates results of analytical comprehension
of the information and pragmatic understanding of the world to the global
synthesized understanding of the phenomena which form the complex combinations
and in aggregate make the general image of the world.
In essence the middle of a forehead means integrating consciousness which
connects results of analytical comprehension and pragmatic understanding of
information with composite images of synthesizing consciousness.
Namely the middle of forehead means integrating consciousness which adapts
concrete thoughts of analytical mind with composite ideas of synthesizing mind,
and on the contrary chooses concrete thoughts from complex mental combinations
of synthesizing mind.
In some books on physiognomy it is written that considerably expressed middle
of forehead testifies to folly, but it is caused by diffusion (mixture) of
ideas, that can be if analytical and synthesizing properties are not expressed
but integrating properties of consciousness are expressed, that at all is not
folly but is original diffusion of not analyzed and not synthesized ideas which
are adapted according to opinions of people. That is the integral and justified
property of a person.
The middle physiognomic sphere of individuality in
frameworks of the twelve-level system consists of four facial levels which have
following parities with three levels in the nine-level system.
The top of nose-bridge is identical to top level of a nose and
corresponds with conservative organizing individuality.
The middle of nose-bridge is identical to middle level of a nose and
corresponds with arbitrary (voluntary) individuality.
The bottom of nose-bridge is identical to middle level of a nose also
corresponds with administrative individuality.
The nose-tip is identical to bottom level of a nose and corresponds with
radical declarative individuality.
And also four levels of individuality within the middle sphere of a human face
in a context of physiognomy can be correlated with four types of temperament
which are necessary for understanding as different psychological parameters
according to which people position themselves in relation to people, as against
understanding of temperaments as liquids which are prevailing in a physical
body.
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As shown in the chart if the top of nose bridge is
expressed then parameters of melancholic temperament matter. If the
middle of nose bridge is expressed then choleric
temperament matter. If the bottom of nose bridge is expressed then phlegmatic temperament matter.
If the nose-tip is expressed then sanguine temperament matter. If any levels of the nose are not expressed then parameters of corresponding temperament are less significant, and if the nose has no much expressed levels then temperament is unobvious, but however any one type is more appreciable. Namely it is necessary to mean that all types of temperaments are incorporated in each person, but some temperaments are the most obvious, that depends on the expressed and not expressed facial features in sight of physiognomy. |
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Psychological parameters (characteristics) of temperaments consist in
the following.
The melancholic person (melancholic type of temperament):
- inactive and motionless;
- unbalanced (variable mood);
- emotional vulnerability (isolation).
The choleric person (choleric type of temperament):
- active and mobile;
- unbalanced (variable mood);
- emotional invulnerability (irascibility).
The phlegmatic person (phlegmatic type of temperament):
- inactive and motionless;
- counterbalanced (not variable mood);
- emotional immutableness (sluggishness).
The sanguine person (sanguine type of temperament):
- active and mobile;
- counterbalanced (not variable mood);
- emotional mutableness (sociability).
And also meanings of temperaments look in any other sources of information.
Pay attention that parameters of four types of temperament correspond with positional
structure of lines in tetragrams of the canon I Ching:
- activity and mobility (choleric and sanguine persons) correspond to the first
bottom and third positions of lines;
- inactivity and immovability
(melancholic and phlegmatic persons) correspond to the second and fourth
positions of lines;
- steadiness or counterbalance and not variable mood (phlegmatic and sanguine
persons) correspond to the second and first bottom positions of lines;
- unbalance and
changeability of mood (melancholic and choleric persons) correspond to the third
and fourth top
positions of lines.
If to take into account that according to the canon of changes I Ching the
strong lines are pertinent on the
first and third positions in tetragrams, and the weak lines are pertinent on
the second and fourth positions, then
it is obvious that the physiognomy of a nose and types of temperament correspond
with the canon I Ching. And also it is obvious that according to anatomic
proportions of a human face usually the top of nose bridge is not expressed, the middle of nose bridge
is expressed, the bottom of nose bridge is not expressed, the nose-tip is expressed, and
accordingly in most cases the active and counterbalanced temperaments are
typical for people.
The bottom physiognomic sphere of feelings in frameworks
of the twelve-level system consists of five facial levels which are more complex
gradation of feelings in comparison with the nine-level system of physiognomy.
Namely the chin and interval between chin and lower lip make the bottom
level, the upper lip and interval between upper lip
and nose make the top level, and the lower lip is the
middle facial level in physiognomic sphere of feelings, that is shown on the
chart.
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Thick lines show gradation of sphere of feelings into three levels that corresponds with nine-level system, and thin lines in aggregate with thick lines show gradation into five levels within the frameworks of twelve-level system of a human face in a context of physiognomy. |
The chin symbolizes reactionary feelings (sensual reactions) which are
independent of people, and the interval between chin and lower lip symbolizes
reactionary feelings which are dependent on people.
Namely if the chin is expressed in contours of a human face in profile then the
man does not pay attention to reciprocal feelings of people, and if the interval
between chin and lower lip is expressed then the man pays attention and attaches
significance to sensual displays which are directed in relations as responses of
people to sensual displays of the man.
It is possible to tell, that if the interval between chin and lower lip is
expressed then the man perceives feelings of people as inconsistent or
consistent responses which influence own sensuality, that is the reason of
coordination of sensual reactions with feelings of people. It does not mean that
the man unites own sensuality with sensual responses of people, as association
of feelings is symbolized with the upper lip in sphere of feelings, but sensual
displays of people are important for the man if these
displays influence own sensuality.
The upper lip symbolizes regulated feelings which are independent of
people, and the interval between upper lip and nose symbolizes regulated
feelings which are dependent on people. Namely if the upper lip is
expressed then the man regulates feelings according to the common rules
according to which people show sensual displays, but does not perceive feelings of people
and in essence does not perceive sensualities of people. And if the interval
between upper lip and nose is expressed then the man perceives feelings of
people that allows to coordinate sensualities of people in a society.
The lower lip in frameworks of the twelve-level physiognomic system has
psychological meanings which are similar to meanings in the nine-level system,
namely the lower lip symbolizes compromise feelings according to which
dependence or independence of people is not basic as in any case compromise
feelings correspond with sensual displays of people.
In essence five facial levels of sphere of feelings in a context of physiognomy specify
gradual increase in sensuality or otherwise to tell sensitivity from the bottom level (chin) which symbolizes the least
sensitivity, up to the top level (interval between upper lip and nose) which
symbolizes the greatest sensitivity. Provided
that criterion of gradual increase in sensitivity is extent perception of
feelings of environmental people.
If figuratively to present that sensuality is shown in perception of response
which results from a command addressed from the man to people then gradual
extent of perception of feelings in sensual displays of surrounding people is
shown in the following.
If the chin is expressed then the man give orders and does not pay attention to
negative or positive attitudes of people to the order. Namely the man can
command
even if people do not want to fulfill the order.
If the interval between chin and lower lip is expressed then the man pays
attention to attitudes of people to the order. Namely it is necessary for the
man that the order was acceptable and people wanted to fulfill the order, as it
is necessary to feel an irrefutability of own command.
If the lower lip is expressed then the man orders only that commands
which people want to
execute. Namely the man coordinates own order with desires of people.
If the upper lip is expressed then the man orders that commands which are due for people,
namely are
expedient and correct from the public point of view, but the man does not
perceive positive or negative attitudes of people to the order. Namely the man
is capable to command in that case when the order is socially significant even
if people do not want to fulfill such order.
If the interval between upper lip and nose is expressed then the man
perceives positive or negative attitudes of people and consequently orders if
people want to fulfill the order, and if the command is socially significant. Namely
it is necessary for the man that people feel necessity of execution of the due
order.
It is necessary to take into account that the listed psychological
characteristics are true if any one level of physiognomic sphere of feelings is
expressed, but if some facial levels are expressed then psychological characteristics
are mixed. For example, if the interval between chin and lower lip is
expressed, but also the chin is expressed then the man can force people to feel
an irrefutability of own orders, and can force to show the compelled positive
attitudes to the order contrary to negative attitudes.
Or, for example, if the upper lip is expressed and also the interval between
upper lip and nose is expressed then the man is capable to order socially due
commands even if he feels negative attitudes of people. Or on the contrary he
can not state orders which contradict desires of people even if these orders are
expedient and correct.
Thus, by means of the twelve-level physiognomic system it is possible to analyze
facial levels of human feelings, and also levels of human consciousness and individuality, and to consider the
general psychological portrait of a human half face. And also it is possible to
correlate psychological conclusions, which are made in frameworks of the
twelve-level physiognomic system, to psychological conclusions which are made in
frameworks of the nine-level and the six-level systems. Namely it is possible to
consider psychological portrait of a person according to the multilevel
differential analysis of a human face in a context of physiognomy.
More detailed information on physiognomic systems of a human face in profile
look on pages of this website in other section which has the name: half faces
(concepts 2), where levels of a human face are considered in parities
with concepts of various philosophical systems. And in particular parities of
physiognomy with concepts of Taoism and Confucian Philosophy (Confucianism),
and also philosophical systems of ancient India and Greece are considered.
At the end of this site section it is necessary to tell that it is
possible to analyze not only shapes of a face, but also it is possible to
analyze shapes of a body which too allow to speak about properties of human
character, namely it is possible to analyze human morphology as a whole.
The information on formal types of human bodies
look on pages of other website: www.labyrinthgallery.64g.ru.
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