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Page 8.

beautiful facial proportions

physiognomy and numerology of Supreme Mystery

 

Symbols of numerology and numbers of a human face.
The eighth page correlates physiognomy of a human face to symbols of the ancient Chinese Canon of Supreme Mystery.
The shown symbols are analogues of nine numbers in numerology and correspond to facial features or lineaments within the nine-level physiognomic system.

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Physiognomy and numerology of Supreme Mystery.
symbols and numbers of a human face

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 with facial lineaments in physiognomy and numbers 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.

symbols of numbers in numerology and physiognomic lineaments of a face

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.
Bottom horizontal - physiognomic facial sphere of feelings (lips and chin).
Middle horizontal - facial sphere of individuality (nose).
Top horizontal - physiognomic sphere of consciousness (eyebrows and forehead).
Left vertical - one-valued perception (chin - nose-tip - eyebrows).
Middle vertical - two-valued perception (lower lip - middles of nose bridge and forehead).
Right vertical - three-valued perception (upper lip - tops of nose bridge and forehead).
Look the information on one-two-three-valued perceptions of the world in the other section of this website, namely on 4th and 5th pages in section: half faces (concepts 1).

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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