figures of pentagrams

canon of body




Page 5.




 

body figures and pentagrams of canon i-jing

 

Body figures and pentagrams of canon i-jing.
The fifth page shows poses which are caused by positions of five levels of physical figure of human body, namely crown of head and chin in aggregate with trunk - abdomen - thigh, that corresponds to combinations of four digrams and eight trigrams which form symbols of 32 pentagrams of the Chinese canon of changes i-jing.
Also fifth page shows ratio of formal levels of physical body figure and pentagrams of Chinese canon i-jing with five moral qualities of personality and structural components of human essence in the context of Confucian philosophical system, also in philosophy of Taoism and alchemy of ancient China.

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Five levels of physical body figure.
Poses and symbols of pentagrams of canon i-jing.

Alongside with crown of head and three levels of torso it is possible to consider motions of chin, and then it is possible to analyze poses and emotional conditions which correspond to symbols of 32 pentagrams of Chinese canon of changes i-jing. Namely it is possible to distinguish emotions which are connected with positions of five formal levels of human physical body figure, that is shown on the chart.

emotions in positions of five formal levels of human physical body figure Crown of head and chin correspond with two top lines in pentagrams of the Chinese canon i-jing, also with images-SIANG in philosophy of Taoism of ancient China.
Three levels of torso correspond with three bottom lines in pentagrams of the Chinese canon i-jing, also with shapes-XING in philosophy of Taoism of ancient China.
Images-SIANG and shapes-XING are philosophical concepts which are described in texts of Great Appendix, namely in comments of the classical Chinese Book of Changes I-Jing.
"Images-SIANG in the sky are created and consequently shapes-XING on the ground are produced - it is shown in metamorphoses and changes. Firm and soft in the sky relatively each other move, and on the ground eight trigrams relatively each other balance".
Crown of head corresponds with soft in the sky.
Chin corresponds with firm in the sky.
Relative movements of head crown and chin are philosophical reason for occurrence of heavenly images-SIANG.
Three levels of torso correspond with eight trigrams on the ground, namely with symbols which create terrestrial shapes-XING or basic poses of physical body figure.
Look information about eight basic poses of physical figure of human body and trigrams of Chinese canon i-jing on 2nd page in this section of website.

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Human head is philosophical symbol of sky. Head is interconnected with other formal body levels which symbolize terrestrial surface of ground. But head is independent structural part which possesses possibility of isolated movement. Therefore it is possible to consider emotional conditions in movements of head crown and chin irrespective of emotions which correspond to positions of other physical body levels.
Also movements of head crown and chin can be considered as dominating in relation to positions of other levels of physical body figure, because heavenly images-SIANG in the context of Chinese philosophy of Taoism are reason for formation of terrestrial shapes-XING. Namely movements of head are first psychophysical reactions according to which human person expresses emotions, and only after that emotional conditions are projected in positions of other levels of body shapes.
Movements of head crown are connected with emotions which are projected in changes of positions of trunk, namely points M and T, also fifth and third lines in pentagrams of canon i-jing are interconnected.
Movements of chin are connected with emotions which are projected in changes of positions of thigh, namely points P and S, also fourth and first lines in pentagrams of canon i-jing are interconnected.
If movements of head crown and chin are projected in positions of trunk and thigh then posture of abdomen too is subject to changes. Because abdomen is interconnected with trunk and thigh within physical figure of human body, namely point R is interconnected with points T and S.
Total movements of head crown and chin can have projections in four basic poses which are caused by positions of trunk and thigh. Also movements of head crown and chin can be projected in eight basic poses which are caused by positions not only trunk and thigh but also abdomen.
In total movements of head crown and chin can have four positions which are dominating in relation to postures of other levels of body figure, that corresponds to symbols of four digrams of canon of changes i-jing, that is possible to see on the chart.

movements of head crown and chin in relation to postures of body figure

Crown of head - top lines in digrams.
Chin - bottom lines in digrams.
Unary lines mean backward deviation of head crown or chin from vertical of balance.
Binary lines mean forward deviation of head crown or chin from vertical of balance.
Crown of head symbolizes emotions according to which human person estimates points of view of other people.
Forward deflection of head crown means psychological consent with point of view of other person.
Backward deflection of head crown means denying of point of view of other person.
Chin symbolizes psychological degree of attention to opinions of other people.
If chin has forward deflection then person considers other opinion.
If chin has backward deflection then person does not consider other opinion.

First position - crown of head and chin have forward deflection - consent with point of view and attention to opinion of other person.
Second position - crown of head is deflected backward but chin deviates forward - denying of point of view but attention to opinion of other person.
Third position - crown of head is deflected forward but chin deviates backward - consent with point of view but absence of attention to opinion of other person.
Fourth position - crown of head and chin have backward deflection - denying of point of view and absence of attention to opinion of other person.
Four positions of head and eight basic poses of physical body figure create formation of thirty two combinations which correspond with symbols of pentagrams of Chinese canon i-jing, that is shown on the following chart.

combinations and symbols of pentagrams of Chinese canon i-jing on the chart

Numbers are combined numerical values of 32 pentagrams of canon i-jing.
Left digits of numerical values are serial numbers of top digrams in pentagrams, that corresponds to four positions of head crown and chin.
Right digits of numerical values are serial numbers of bottom trigrams in pentagrams, that corresponds to eight basic poses of body figure.
Unary lines-YAN correspond to backward deviations of body levels.
Binary lines-YIN correspond to forward deviations of body levels.
According to YAN and YIN there is creation of heavenly images-SIANG which correspond with top digrams in symbols of pentagrams and movements of head.
Also according to YAN and YIN there is formation of terrestrial shapes-XING which correspond with bottom trigrams in symbols of pentagrams and eight basic poses of human body figure.
Also according to YAN and YIN there is origin of samples-FA which correspond with knees within physical figure of human body, that is shown on following chart.

Confucian philosophy of ancient China and pentagrams of Chinese canon i-jing Samples-FA are philosophical concept about which are described in texts of Great Appendix in comments of classical Chinese Book of Changes I-Jing.
"Perfect wise people see innermost secret essence of celestial space and copy in shapes-XING. Namely perfect wise people establish laws for ordering course of things according to images-SIANG and name it as samples-FA".
"Creating images-SIANG refers to the sky, and imitating samples-FA refers to the ground".

Samples-FA arise in the sky and are displayed on the ground where become patterns of ethical rules, namely moral qualities which are establishing in the context of Confucian philosophy of ancient China, also which are corresponding with formal levels of human physical body figure and pentagrams of the Chinese canon i-jing.
Crown of head - insight CHZI - judiciousness and prudence.
Chin - confidence SYIN - sincerity and easy manners.
Trunk - fairness YI - keenness and respect.
Abdomen - reciprocity ZHEN - mercy and magnanimity.
Thigh - ritual LI - modesty and humility.

Also five levels of physical body figure and pentagrams of canon i-jing correspond with structure-forming components of human essence in the context of Chinese philosophy and alchemy of Taoism, that is shown on following chart.

components of human essence in Chinese philosophy and alchemy of Taoism Crown of head - spirit HUN - top cinnabar field.
Chin - soul GUY - top cinnabar field.
Trunk - spiritual strength CHEN - middle cinnabar field.
Abdomen - vital energy CHI - middle cinnabar field.
Thigh - energetic potency CHING - bottom cinnabar field.
Energetic potency CHING and vital energy CHI in aggregate with spiritual strength CHEN and soul GUY, also spirit HUN are basic structure-forming components of human essence from the view point of philosophy and alchemy of Taoism of ancient China, that in particular is written in comments of the classical Chinese Book of Changes I-Jing.
"CHING and CHI produce things, and soaring spirit HUN creates metamorphoses according to which internal nature and external shape of soul GUY and spiritual strength CHEN can be distinguished".

Energetic potency CHING is alchemical source for origin and existence of life, namely metaphysical substance which forms psycho-physiological matrix of human essence.
Energetic potency CHING within physical figure of human body arises at level of thigh in the area of bottom cinnabar field and then rises in middle cinnabar field namely operates at level of abdomen where is alchemical source for production of vital energy CHI.
Also energetic potency CHING in aggregate with vital energy CHI in the area of middle cinnabar field operates at level of trunk where is alchemical source for occurrence and existence of spiritual strength CHEN.
In texts of Great Appendix in comments of the classical Chinese Book of Changes I-Jing it is written that energetic potency CHING and fairness YI are interconnected.
"Admit fairness YI from energy of seed CHING in core of spirit CHEN to carry out their action".
Vital energy CHI is force of life or power stream which provides existence of primary substance which forms psycho-physiological matrix of human essence.
Vital energy CHI has formation at level of abdomen in the area of middle cinnabar field and then rises at level of trunk where is alchemical source for realization of spiritual strength CHEN.
Spiritual strength CHEN is metaphysical center of human essence or epicenter of  psycho-physiological matrix where energetic potency CHING concentrates and vital energy CHI accumulates, and as a result alchemical formation of human personality carries out.
Spiritual strength CHEN has formation at level of trunk and rises in the area of top cinnabar field, namely operates at levels of head crown and chin where as a result of connection with spirit HUN becomes alchemical reason for occurrence and existence of soul GUY.
Soul GUY is individuality of person or otherwise to tell individual existential essence of psycho-physiological matrix of human essence which can be formed during concentration of energetic potency CHING and accumulations of vital energy CHI, also as a result of alchemical connection of spiritual strength CHEN with spirit HUN.
Soul GUY in the context of Chinese philosophy and alchemy of Taoism can be immortal if possesses celestial perfection or otherwise to tell divine quality XIAN.
Or soul GUY can be destroyed if is not perfect.
If soul GUY collapses then psycho-physiological matrix of human essence stops existence, namely energetic potency CHING and vital energy CHI dissipate in space of world reality, and as a result spiritual strength CHEN disappears in absorption by spirit HUN.
Spirit HUN is divine monad in which there is transcendental prototype or otherwise to tell universal idea of human life, if to consider concepts of Chinese philosophy and alchemy of Taoism from the view point of philosophical concepts and terms in books of Greek philosophers.
Spirit HUN exists at level of head crown and top cinnabar field, but also operates at level of knees as spirit PO.
HUN and PO are dichotomizing pair which form existential complex LING.
HUN is psychical essence which is existential source of consciousness which creates mental sphere of human essence.
PO is psychophysical essence which is existential source for physiological functions of organism and formation of sensual sphere of human essence.
HUN and PO cannot be incorporated, but can exist as single whole by means of soul GUY.
If soul GUY collapses then unity of HUN and PO is broken.
HUN as a result of destruction of soul GUY is separated from psycho-physiological matrix of human essence and becomes inevitable reason for disappearance of spiritual strength CHEN.
PO remains connection with psycho-physiological matrix of human essence and collapses together with soul GUY.
HUN and CHEN leave physical human body through crown of head.
PO and GUY leave physical human body through throat, namely in the area of top part of cervical section of backbone, that corresponds to formal level of chin.
As a result there is disappearance of all structural components of psycho-physiological matrix of human essence.
HUN and PO during existence of soul GUY can be independent of energetic potency CHING, because dichotomizing complex LING is autonomous, that corresponds to autonomy of movements of head crown and knees within physical figure of human body.
Also vital energy CHI can operate irrespective of energetic potency CHING, that corresponds to independent movements of abdomen within physical figure of human body.
Because movements of head crown and knees, also positions of abdomen can be not connected with backbone which forms main psycho-physiological skeleton of human essence, namely basic structure which arises during realization of energetic potency CHING as a result of origin of individual life.

Following page shows ratio of formal levels of physical body figure and symbols of the Chinese canon i-jing with names of mythological gods of ancient Egypt.

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