body configurations

figures of people

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configurations of head positions in mutual relations of people

 

Configurations of head positions in mutual relations of people.
The first page describes emotional displays which arise in mutual relations of people and connected with positions of head crown and chin.
Also first page gives information on parities of digrams in canon of changes i-jing with numbers of Chinese numerology.

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Poses and mutual relations of people.
Configurations of four head positions.

Poses of human body arise as mental emotional reactions to interaction with external world. And if interaction is absent or person does not react to external influence of people then poses are neutral because of emotional reactions are not shown.
Therefore it is possible to not consider neutral poses of human body and to analyze physical movements which are caused by emotional experiences of person during interaction with people. Namely it is necessary to analyze human mutual relations and to consider poses during direct dialogue or indirect presence of person among people.
If to consider mutual relations of two persons and to consider positions of head crown and chin then there are 10 variants or configurations, that is shown in the table.

poses of human body as mental emotional reactions to interaction Numbers 1, 2, 3, 4 in the table designate four positions of head.
First position - head crown and chin are deflected forward - consent with view point and attention to opinion of other person.
Second position - head crown is deflected backward - chin has forward deflection - denying of view point but attention to opinion of other person.
Third position - head crown is deflected forward - chin has backward deflection - consent with view point but absence of attention to opinion of other person.
Fourth position - head crown and chin are deflected backward - denying of view point and absence of attention to opinion of other person.
Read additional information about four positions which are caused by movements of head crown and chin on 5th page in section which is named as poses of body figures.

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Configuration 11.
Both figures express mental consent with point of view and attention to opinion of opponent.
This configuration of head positions symbolizes open dialogue of people.
Configuration 12.
Left figure expresses mental consent with point of view and attention to opinion of opponent.
Right figure denies point of view and shows attention to opinion of opponent.
This configuration of head positions symbolizes open dialogue from left figure. But right figure is discharged of open dialogue though is interested in reciprocal attention of opponent.
Configurations 12 and 21 are similar, and consequently the table has empty cells. But if to consider left and right figures as positions of female and male bodies then it is necessary to consider inherent in men and women emotional accents.
Configuration 13.
Left figure expresses emotional consent with point of view and shows attention to opinion of opponent.
Right figure expresses emotional consent with point of view and absence of attention to opinion of opponent.
This configuration of head positions symbolizes open dialogue from left figure and involvement into dialogue from right figure. But right figure is not interested in mental consent with opinion of opponent.
Configurations 13 and 31 are similar.
Configuration 14.
Left figure expresses emotional consent with point of view and shows attention to opinion of opponent.
Right figure denies point of view and shows absence of attention to opinion of opponent.
This configuration of head positions symbolizes open dialogue from left figure, but isolation from right figure.
Configurations 14 and 41 are similar.
Configuration 22.
Two figures possess own points of view and express attention to opinion of opponent.
This configuration of head positions symbolizes mental disagreement but interest in mutual attention of people.
Configuration 23.
Left figure possesses own point of view and shows attention to opinion of opponent.
Right figure agrees with point of view and shows absence of attention to opinion of opponent.
This configuration of head positions symbolizes contrast of mental emotional reactions of two participants of mutual relations.
Configurations 23 and 32 are similar.
Configuration 24.
Left figure expresses own point of view and shows attention to opinion of opponent.
Right figure expresses own point of view and absence of attention to opinion of opponent.
This configuration of head positions symbolizes dispassionateness from open dialogue and interest in reciprocal attention from left figure, and isolation from right figure.
Configurations 24 and 42 are similar.
Configuration 33.
Both figures express mental consent with point of view and absence of attention to opinion of opponent.
This configuration of head positions symbolizes emotional involvement into dialogue and absence of interest in mutual attitudes from both figures.
Configuration 34.
Left figure expresses mental consent with point of view and absence of attention to opinion of opponent.
Right figure shows presence of own view point and absence of attention to opinion of opponent.
This configuration of head positions symbolizes emotional involvement into dialogue and absence of interest in mutual attitudes from left figure, and isolation from right figure.
Configurations 34 and 43 are similar.
Configuration 44.
Both figures express presence of own point of view and absence of attention to opinion of opponent.
This configuration of head positions symbolizes isolation and absence of mutual attention.
Configurations 11, 22, 33, 44 are formed by identical positions of head, and accordingly mental displays of emotions are parity.
In total ten configurations of head positions symbolize emotions which are caused by logical thinking of participants of mutual relations.
Positions of head crown are connected with objective logic thinking or LAUKIKA, and positional movements of chin correspond to subjective logics or ALAUKIKA in the context of old Indian philosophical system Nyaya, that also corresponds to images-SIANG in the context of Tao philosophy of ancient China and parities of digrams in canon of changes i-jing with numbers of Chinese numerology.
9 - nine - objective and subjective are indifferent.
6 - six - objective and subjective are interdependent.
7 - seven - subjective has advantage above objective.
8 - eight - objective has advantage above subjective.
Look additional information about parities of four digrams of canon i-jing with numerical logical system of Chinese numerology on pages of other website emotions.64g.ru.
Read information about subjective and objective logic thinking in the context of ancient Indian philosophical system Nyaya within this website on 4th and 5th pages in section which is named as poses of physical body figure.

Following page describes displays of emotions in mutual relations of people according to positions of trunk and thigh and abdomen, that corresponds to three levels of physical figure of human body and symbols of eight Ba Gua of the Chinese canon of changes i-jing.

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