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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.
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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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