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Except for usual Arabian figures for designations of numbers in numerology it
is possible to apply special symbols or tridigrams which are double
combinations of three types of lines in nine variants, namely double
combinations of unary and binary and ternary lines form nine tridigrams which are
known in the ancient Chinese Canon of Supreme Mystery or Tai Xuan Ching that is comparable to
nine numbers in numerology.
Lines in tridigrams or symbols of supreme mystery can have different values but
it is possible to consider the following meanings in view of facial lineaments
in physiognomy of a human face.
Unary lines mean generalization in
top positions and not isolation in bottom positions.
Binary lines mean indifference in top and bottom positions.
Ternary lines mean not
generalization in top positions and isolation in bottom positions.
In top positions. Lines in symbols of supreme mystery mean the relation to people as to public
units and own positioning as a public unit.
In bottom positions. Lines in symbols of supreme mystery mean the relation to people as to personal
units and own positioning as a personal unit.
Various arrangements of unary, binary, ternary lines on top and bottom
positions in symbols of supreme mystery are combinatory variants which correspond with
numerological numbers and systematize public and personal characteristics of
people in view of physiognomy of human faces. Namely symbols of the Chinese
Canon of Supreme Mystery Tai Xuan Ching can be considered as signs which allow
to analyze psychological characteristics of people according to meanings of
lines and ratio with facial lineaments in physiognomy, that is shown on the chart.
Symbols of supreme mystery on the chart correspond with
lineaments of a face and numerological numbers according to positions in
the magic square of Pythagorean numerology, about that look the
information below on this page. Pay attention that in each facial sphere there are equal quantities of unary, binary, ternary lines on the top and bottom positions, that is caused by ratio of tridigrams with physiognomic levels and numerological numbers according to the rule of magic square. |
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- chin in physiognomy and
number one in numerology.
The relation to people as to public units is generalized.
The relation to people as to personal units is indifferent.
Own positioning as public unit is not isolated.
Own positioning as personal unit is indifferent.
The man perceives people as the common set and does not allocate somebody
from a society, but own public importance has essential value though the man
is indifferent to opinions of people on own person.
It corresponds in physiognomy of a face to reactionary feelings according to which own wills of people
are shown.
- lower lip in physiognomy and
number two in numerology.
The relation to people as to public units is not generalized.
The relation to people as to personal units is generalized.
Own positioning as public unit is isolated.
Own positioning as personal unit is not isolated.
The man supposes isolation and autonomy of people as itself is independent in
public relations, but the man is interested in dialogue.
It corresponds in facial lineaments to compromise feelings according to which relationships of
people can be pertinent irrespective of probable public contradictions.
- upper lip in physiognomy
and number three in numerology.
The relation to people as to public units is indifferent.
The relation to people as to personal units is not generalized.
Own positioning as public unit is indifferent.
Own positioning as personal unit is isolated.
The man is indifferent to public interrelations of people and does not pay
attention to a public opinion about own person, but the man believes that
each person has own opinion and itself has own independent opinion.
It corresponds in facial features of physiognomy to regulated feelings which allow to coordinate conditions for
coexistence of people.
- nose-tip in physiognomy
and number four in numerology.
The relation to people as to public units is not generalized.
The relation to people as to personal units is not generalized.
Own positioning as public unit is isolated.
Own positioning as personal unit is isolated.
The man does not consider public values (significances) of people and does
not estimate own public value, but the man allocates concrete personals in a
society and allocates itself among people.
It corresponds in facial traits of physiognomy to radical individuality according to which personal
independent value is declared.
- middle of nose bridge in
physiognomy and number five in numerology.
The relation to people as to public units is indifferent.
The relation to people as to personal units is indifferent.
Own positioning as public unit is indifferent.
Own positioning as personal unit is indifferent.
The man is indifferent to the public importance of people as itself does not
prove own public importance, and also the man is indifferent to personal features.
It corresponds in lineaments of a face to voluntary individuality according to
which equal mutual relationships are carried out.
- top of nose bridge in
physiognomy and number six in numerology.
The relation to people as to public units is generalized.
The relation to people as to personal units is generalized.
Own positioning as public unit is not isolated.
Own positioning as personal unit is not isolated.
The man estimates public values of people and own public
importance, namely the man perceives each person as a part of society the same
as he counts itself as a part of society.
It corresponds in lineaments of physiognomy to conservative individuality
according to which principles of public relationships are established.
- eyebrows in physiognomy
and number seven in numerology.
The relation to people as to public units is indifferent.
The relation to people as to personal units is generalized.
Own positioning as public unit is indifferent.
Own positioning as personal unit is not isolated.
The man is indifferent to a public opinion and to the own social status, but
the man believes that the public opinion is formed of separate opinions of
social members.
It corresponds in features of physiognomy to analytical consciousness which
distinguishes sources of information.
- middle of forehead in
physiognomy and number eight in numerology.
The relation to people as to public units is generalized.
The relation to people as to personal units is not generalized.
Own positioning as public unit is not isolated.
Own positioning as personal unit is isolated.
The man considers a public opinion, but the man differentiates opinions of
people and does not connect own opinion with public.
It corresponds in physiognomy of facial lineaments to integrating consciousness
which allows to compare different sources of information.
- top of forehead
in physiognomy and number nine in numerology.
The relation to people as to public units is not generalized.
The relation to people as to personal units is indifferent.
Own positioning as public unit is isolated.
Own positioning as personal unit is indifferent.
The man does not generalize opinion of people and perceives each person
separately, but the man is indifferent to personal opinions which exist besides
a public opinion.
It corresponds in physiognomy of facial traits to synthesizing consciousness
which forms human thinking on the basis of common sources of information.
Except for this gradation of public and personal human characteristics it is
possible to consider any others psychological characteristics which can be
correlated with three types of lines and two linear positions in tridigrams of
supreme mystery, namely it is possible to consider different psychological aspects of human
characters and features in view of facial ratio of symbols with lineaments in
physiognomy of a face. For this purpose tridigrams of the ancient Chinese Canon of Supreme
Mystery Tai Xuan Ching are convenient symbols which allow to see interrelations
of world phenomena within the magic square of numbers in Pythagorean numerology,
and in particular allow to see system interrelations of numerological numbers
and physiognomic lineaments of a human face, that is shown on the chart.
As it is possible to see, symbols of the canon
Tai Xuan Ching and appropriate
numerological numbers in the magic square form the figure in which horizontals correspond
with physiognomic spheres of consciousness, individuality, feelings, and
verticals correspond with facial lineaments according to which people
have one or two or three-valued perception of world validity. |
The following page gives information on subjective and objective notions of a man or woman on own facial shapes and lineaments of people.
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