Indian philosophy

central page of Indian philosophy


variants of social behaviors
combinations of three and five elements
orders of names or social roles
feelings in philosophy of Epicurus
knowledge of super personal mind
understanding of human soul

Page 7.

atomism of ancient India
translations of ancient Chinese books

physiognomic conformity with a human face  

Physiognomic concepts of the Indian philosophy.
The seventh page results the information on ancient Indian philosophy, and in particular gives the table of conformity of the basic philosophical concepts and terms in philosophy of ancient India with physiognomy of a human face in profile.

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Concepts of the Indian philosophy.
Physiognomic conformity with a human face.

The ancient Indian philosophy is similar or otherwise to tell is parallel to the Greek philosophy, and also all philosophies of the world are parallel if to understand senses of those or other philosophical concepts irrespective of cultural features. In the center of attention of any philosophy there is the man as in any case people learn themselves, and consequently concepts of the Indian philosophers correspond with physiognomy of a human face the same as concepts of the Greek philosophers correspond with physiognomy of a face.
Distinctions of philosophical systems of the world consist in distinctions of languages and terms, but if terms are compared to physiognomic spheres and levels of a human face then there is no discords, as a human face is display of the macrocosm that allows to identify and understand senses of philosophical terms according to values of facial levels.

table of terms of the Indian philosophy for physiognomy

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The table shows comparison of the basic terms of the Indian philosophy with physiognomy of a human face, and below the page results the brief information on values of terms.
Terms possess unequal senses in a context of different philosophical systems of ancient India, but the listed values are unified according to psychological characteristics of physiognomic spheres, namely values of terms in different philosophical systems are unified according to psychological values of features of a human face.
The information about different systems of the Indian philosophy look on following page.
Buddhi means processes of knowledge and mental perception and thinking. It corresponds with physiognomic sphere of consciousness (forehead and eyebrows) and directly is projected at top of forehead, but also it correlates with physiognomic spheres of individuality and feelings, and consequently is projected at top of nose bridge and at upper lip.
In sphere of consciousness the buddhi means spiritual aspects of thinking and conscious conditions which allow to realize the supreme plans of life. In sphere of individuality the buddhi means understanding of individual participation to the supreme individual consciousness. In sphere of feelings the buddhi means sensation of the world according to the supreme consciousness, namely means displays of the supreme consciousness in sensual perception of the world.
Mahat (chitta) means aspects of consciousness according to which the man realizes individuality. It corresponds with physiognomic sphere of individuality (nose) where is projected on middle of nose bridge, but correlates with physiognomic sphere of consciousness and consequently has a direct projection to middle of forehead, and also correlates with physiognomic sphere of feelings and is projected on a lower lip.
In consciousness the mahat means comparison of individual knowledge with the supreme knowledge. In individuality the mahat means personal consciousness according to which the man compares itself to other persons. In feelings the mahat means an identification with phenomena and objects of world around.
Manas means the concretized understanding of world around. It corresponds with physiognomic sphere of feelings (lips and chin) where is projected on a chin, but correlates with physiognomic sphere of consciousness and consequently has a direct projection at the level of eyebrows, and also correlates with physiognomic sphere of individuality and is projected on a nose-tip.
In consciousness the manas means understanding of phenomena according to actual properties without associations with images of phenomena. In individuality the manas means aspects of consciousness according to which the man realizes ideas or feelings as attributes of the self existence. In feelings the manas is a necessary condition for definiteness of sensual perception.
Brahman means the absolute spiritual beginning, provided that the degree of absoluteness of brahman depends on a context of concrete philosophical system. It corresponds with physiognomic sphere of consciousness (forehead and eyebrows) where is projected at top of forehead, but correlates with physiognomic sphere of individuality and consequently has a direct projection at top of nose bridge, and also correlates with physiognomic sphere of feelings and is projected on a upper lip.
In consciousness the brahman means inconceivable and non cognizable subsistence which is spiritualized by thinking no identical to consciousness of the man. In individuality the brahman means super individuality non identical to individuality of the man. In feelings the brahman means ubiquitous but imperceptible presence of life in phenomena of the world.
Atman means the subjective spiritual beginning which forms essence of the man. It corresponds with physiognomic sphere of individuality (nose) and is directly projected on middle of nose bridge, but also correlates with physiognomic spheres of consciousness and feelings, and consequently is projected on middle of forehead and on a lower lip.
In consciousness the atman means the realized world essence identical to consciousness of the man. In individuality the atman means the original (essential) validity of human life. In feelings the atman means identity of sensual perception with essence of the man.
Prakriti means material substances of the world. It corresponds with physiognomic sphere of feelings (lips and chin) where is projected on a chin, but correlates with physiognomic sphere of individuality and consequently has a direct projection on a nose-tip, and also correlates with physiognomic sphere of consciousness and is projected at the level of eyebrows.
In consciousness the prakriti means translation of results of sensual perception, namely means aspects of consciousness according to which the man realizes functions of feelings. In individuality the prakriti means self-reflectiveness which are caused by belonging of the man to feelings. In feelings the prakriti means not realized and inanimate perception of world phenomena.
Sattva, rajas and tamas are gunas (qualities) of material substances which are derivatives of prakriti which determines properties of things and phenomena.
It is possible to admit that three gunas are analogues of one-valued and two-valued and three-valued perception of the world about what it has been told in the previous section of this site. Namely sattva is equivalent to three-valued perception, rajas is equivalent to two-valued perception, tamas is equivalent to one-valued perception. And also it is possible to admit that equivalents of different-valued perception in sphere of consciousness are buddhi, mahat, manas.
Sattva means enthusiasm of feelings that causes pleasure (euphoria). It corresponds with physiognomic sphere of consciousness (forehead and eyebrows) where is projected on top of forehead, but correlates with physiognomic sphere of feelings and consequently has a direct projection to a upper lip, and also correlates with physiognomic sphere of individuality and is projected on top of nose bridge.
In consciousness the sattva means spirituality of ideas and possibility of figurative thinking. In individuality the sattva means participation to mankind as to unity of many individualities. In feelings the sattva means emotional association and sympathy to people.
Rajas
means excitation of feelings that causes uneasiness. It corresponds with physiognomic sphere of individuality (nose) where is projected on middle of nose bridge, but correlates with physiognomic sphere of feelings and consequently has a direct projection to a lower lip, and also correlates with physiognomic sphere of consciousness and is projected on middle of forehead.
In consciousness the rajas means discrepancy or inconsistency of thinking. In individuality the rajas means self-affirmation or opposition of the man to a society. In feelings the rajas means confrontation of desires if there is a conflict of the man to a society.
Tamas means catalepsy of feelings that causes indifference. It corresponds with physiognomic sphere of feelings (lips and chin) and is directly projected on a chin, but also correlates with physiognomic spheres of individuality and consciousness and consequently is projected on a nose-tip and eyebrows.
In consciousness the tamas means the burdened thinking by numerous facts of the uncoordinated information. In individuality the tamas means denying another's individualities. In feelings the tamas means emotional isolation of the man.
It is necessary to take into account that the listed psychological characteristics are actual if the appropriate physiognomic levels are expressed, but if levels are not expressed then psychological characteristics others. For example, if the nose-tip is expressed (projection of guna tamas in sphere of individuality) then the man denies another's individualities, but if a nose-tip is not expressed then the man denies the importance of own individuality.
Thus concepts (terms) of the Indian philosophy are comparable to physiognomy of a human face, that allows to understand values of terms from the point of view of physiognomy irrespective of senses which are known in contexts of different philosophical systems of ancient India.
The shown table of terms corresponds with the nine-level physiognomic system, in which each term corresponds with any one physiognomic sphere but correlates to each of three spheres, that allows to consider correlations (interrelations) of spheres and levels of a face from the point of view of ternary logic (figurative combination theory). Namely in the table there are three triads which are formed according to vertical rows. The first triad includes buddhi, mahat, manas which are levels of consciousness. The second triad includes brahmah, atman, prakriti which are levels of individuality. The third triad includes sattva, rajas, tamas which are levels of feelings. Also triads are formed according to horizontals rows of the table. Namely the first horizontal triad includes buddhi, brahman, sattva which correspond with top of forehead, top of nose bridge, upper lip. The second horizontal triad includes mahat, atman, rajas which correspond with middle of forehead, middle of nose bridge, lower lip. The third horizontal triad includes manas, prakriti, tamas which correspond with eyebrows, nose-tip, chin.
According to three horizontal triads and three vertical triads it is possible to consider correlations of physiognomic spheres of a human face. For example, if the man has the expressed chin then tamas and prakriti and manas matter, but tamas is projected directly on a chin, and prakriti and manas have direct projections on a nose-tip and at a level of eyebrows (in the table direct projections are marked by white cells). Therefore it is necessary to compare the size of a chin to sizes of a nose-tip and eyebrows, then it is possible to speak about properties of tamas and prakriti and manas. If only the chin is expressed, and the nose-tip and eyebrows are not expressed, then properties are shown in sphere of feelings, that is natural for tamas but unnatural for prakriti and manas. And if not only the chin is expressed but also the nose-tip or eyebrows are expressed then properties of prakriti and manas are shown in spheres of individuality and consciousness that is natural.
Unnatural displays of properties are normal but in some cases are the reasons of psychological problems, that is necessary to take into account at analyses of human characters. For example, if the man has the not expressed nose-tip then prakriti is shown in sphere of consciousness or in sphere of feelings though natural display of prakriti should be in sphere of individuality, as the direct projection of prakriti is in sphere of individuality on a nose-tip. Namely if the nose-tip is not expressed then the man does not connect individuality to feeling of a physical body and can limit displays of individuality, as in this case properties of prakriti are shown through a chin where individuality is mixed with the guna tamas which is limiting (constraining). Or the man can connect properties of individuality to properties of consciousness if eyebrows are expressed that mixes prakriti with manas, and as a result individuality is shown through a prism of consciousness.
Various correlations of psychological properties are probable according to physiognomic contours of a human face. Those or other psychological properties are most appreciable if any physiognomic levels are considerably expressed or not expressed, but at the attentive analysis on half-face of each man it is possible to see prevalence of those or other properties, and also it is possible to see refractions of properties in a three-edged prism of consciousness, of individuality, of feelings.
The prism is a volumetric three-edged geometrical body which has property of refraction of a sunlight, namely spheres of consciousness and individuality and feelings are similar to three sides of a prism through which the human essence is shown in the event that the man is considered in the nine-level physiognomic system.
Various philosophical systems of ancient India consider the man as if through different sides of a prism, and consequently philosophical systems pay special attention to different psychological properties, but in different opinions there are no disagreements as structures of the man are uniform irrespective of philosophical opinions. The basic essence of the Indian philosophical systems consists in aspiration to "cleanliness" of consciousness which is necessary for approach of the man to the god, and also in systems of the Indian philosophy there is information on human individuality and immortality, but there are no criteria of individual immortality which is possible for understanding only from the point of view of the Christian philosophy.
During all history of mankind many people realized that individuality of the man is not immortal, as atoms of individuality dissipate in space, and also people realized that the man can not achieve indestructible connection of atoms. Therefore wise men (magi) from the east went to Bethlehem to see birth of the Christ, and to see hope for immortality.
It is necessary to tell that modern Indian philosophers possess notion about immortality and individual souls of people, but it is borrowed from the Christian philosophy, namely is a projection of philosophical concepts of Gnostic or Canonical Christianity on the Indian philosophy, but notion about immortality of individual human soul is absent in original ancient philosophical systems of India. Namely notion about immortal human souls has appeared in a context of the Indian philosophy after birth of the Christ, and before such notion did not exist.

The following page in detail considers some systems of the Indian philosophy.

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