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Monday, January 31, 2022

除夕
Monday, January 31,2022
February 1, 2022 — NEW MOON
@ 05:45
V䷬
"What makes for change? Will!
易之後力呢

ECRL 262-81
2022立春節氣

2022年立春節氣時間:公曆2022年02月04日 04:42
2022 New Year's Eve time: February 04, 2022,04:42
2022年立春農曆日期:壬寅(虎)年農曆正月初四號
2022 Lunar New Year Date: fourth day of the first lunar month in the year of Renyin (Tiger)
1950年立春:公曆1950年02月04日 17:21
2046年立春:公曆2046年02月04日 00:33


2022 lunar calendar dates

🌑 New Moon on February 1, 2022, at 6:49 a.m.
🌓 First quarter on February 8, 2022, at 2:51 p.m.
🌕 Full moon on February 16, 2022, at 5:59 p.m.
🌗 Last quarter on February 23, 2022, at 11:54 p.m.
當地處置
विधान • (vidhāna)


洛書魔方

R Vaillant Couturier

 小過

62


Codes
䷄需中5/25中西南䷘無妄
䷈小畜9/17西䷐隨
V
䷄需
L䷱鼎
LI䷲震 LII䷳艮
LV䷶豐
LVI䷷旅
LIX䷺渙




西北東北
西Compass rose simple plain.svg
西南
東南

  

先三後七
三魂七魄
先三泥丸〫後七
三魂泥丸〫七魄
𐤂 • ג • Γ, γ • C, G
גִּימֶל • 𐤂𐤌𐤋 • γάμμα 
3〜7
3 Rays 〜 Colours
3 Magi & 7 Camels
Τρεις Μάγοι και επτά καμήλες
  • בֵּלְשַׁאצַּר • Balthasar, Protector, from Ancient Greek Βαλτασαρ (Baltasar), from Hebrew בֵּלְשַׁאצַּר‎ (bēlšaṣṣar), attested in the Tanakh and the Old Testament (Daniel 5:1), from Akkadian 𒂗𒈗𒋀 (bēl-šarra-uṣṣur, literally “May Bel protect the king”).
  • גִּזְבָּר • (gizbár) Gaspar or Caspar (Jasper) Treasurer, borrowed from Old Persian *ganzabaraʰ (“treasure-bearer”), from Old Median *ganzabarah, from *ganzah (gnz “treasure” Persian غزنه‎ “Ghazni”) +‎ *barah (“bearer”), from Proto-Indo-European *bʰer- (“to bear”).
  • מלכיאור • Melchior, King of Light, from Hebrew מלכיאור‎ (“king of light”), from מלך‎ (“king” מֶלֶךְ, mélekh) + אור‎ ('ór “light”)

泥丸宮

腦為泥丸。泥丸是土,有兩條脈下徹腎精,其精在腎,謂精,流入泥丸則為腦。腦色黃,故象於土也。

關於泥丸的解釋,道家說得很清楚,腦色黃,象於土,故曰“泥丸是土”。所以“泥的丸”並非毫無意義,而是符合道家命名原則的一種形象表達方式。泥丸一詞是道家根據大腦的解剖結構而創出的一種形象化的名稱。與《黃庭經》大約同時的《靈寶無量度人上品妙經》對泥丸的認識又進一步:

“八冥之內,細微之中,玉精流液,下鎮人身。泥丸絳宮,中理五氣,混合百神,十轉回靈。” “玉精流液,下鎮人身”是說與《內經》所說“腦為髓之海”相通,而這“玉精”與脊髓相通,對人的整個身體十分重要,所以說“下鎮人身”。“泥丸”和“絳宮”(心)一起,起到“混合百神,十轉回靈”的作用。又云:

“洞房黃老,青華帝君,左右玉妃,太一尊神;司命在心,桃康運精;腦膜赤文,混黃元真。無無日玄,赤文命神。”

這段韻文,首先提到腦部諸神之名,其中“太一尊神”,是整個頭部的主宰。“腦膜赤文”是描寫大腦表面的腦膜及細小動脈。“赤文命神”則把“主神明”的功能歸諸於腦膜。《雲笈七籤》引“神回元經”云:“項髓神名靈謨蓋,字道周”,這裡的“靈漠蓋”也是根據顱腦的外形而命名的,這說明道家對大腦皮層的解剖及其作用已有了初步的認識。


基本介紹
中文名:泥丸宮
拼音:ní wán gōng
解釋:泛稱人頭
別名:上丹田宮
詞語解釋
名稱:泥丸宮
拼音:ní wán gōng

解釋:道教謂“泥丸九真皆有房”,腦神名 精根 ,字 泥丸 ,其神所居之處為 泥丸宮 。後亦泛稱人頭。
泥丸宮即上丹田宮(丹田分為上中下三丹田,上丹田位於兩眉之間,印堂穴與百會穴之交匯;中丹田位於兩乳頭之間,膻中穴與百會穴下延長線之交匯會;下丹田位於臍下三寸處,關元穴與百會穴下延長線的交匯處),居九宮之中央。近於泥丸宮之四宮,稱為四方,遠於泥丸宮之邊緣區域之四宮,稱為四隅。前文曾稱“並中央”之“中央”即指泥丸宮。道家對泥丸宮之稱頗多,有天腦、黃庭、崑崙、天谷等幾十種之稱。
人身有三宮,上元宮,泥丸中也,其神赤子,字元先,一名帝卿;中元宮,絳房中,心,是也,其神真人,字子丹,一名光堅;下元宮,丹田宮,臍下三寸是也,其神嬰兒,字元陽子,一名古玄。
出處:宋·李綱 《嘉禾道中遇夏侯子陽》詩:“年逾七十兩頰紅,真氣上泝泥丸宮。”《說岳全傳》第二八回:“那 兀朮 怒氣衝天,睜開二目,看著 阮良 ,大吼一聲,那泥丸宮內一聲響亮,透出一條金色火龍。”
示例:《法國女英雄彈詞》卷二:“一團哀感之氣,直透泥丸宮。”

道家用語

所以《紫清指玄集》寫道:“頭有九宮,上應九天,中間一宮,謂之泥丸,亦曰黃庭、又曰崑崙、又名天谷,其名頗多。”
泥丸宮又名“黃庭”“天腦”,乃是人身之中重中之重,有總攝眾神,照生神識。孕育人魂之功。修道者引氣入體,淬鍊本身。精氣神三寶合一,也便是在此間坎離融合龍虎交會,才能成就元神赤子,得無量神通。
是以泥丸者,形之上神,一身之靈,百神之命窟,津液之山源,魂精之玉室,夫能腦中園虛以灌真,萬空真立,千孔生煙,德備天地,洞同大方,故曰泥丸。人身雖上應天象,各有所司,但泥丸宮中一旦生出元神,便是魂魄合一,不論生死,陰陽神和,靈秀天成,主宰全身。
泥丸宮有上元真君居之。上元真君古代醫籍中多稱為泥丸君,亦有稱之太乙帝君、太乙元真者。今多稱元神和腦神。如張景岳《類經》注道:“人之腦為髓海,是謂上丹田,太乙帝君所居。”所謂“太乙”,即一身之祖宮,位居至尊無尚,是諸陽之會,萬神總會之都。所以《修真十書》云:“天腦者,一身之宗,百神之會,道合太玄,故曰泥丸。”《道樞·平都篇》亦云:“天腦者,一身之靈也,百神之命窟,津液之山源,魂精之玉室也。夫能腦中園虛以灌真,萬空真立,千孔生煙,德備天地,洞同大方,故曰泥丸。泥丸者,形之上神也。”九宮雖各有神君居之,又各自司命,然均聽命於泥丸君。泥丸君統帥諸神,為腦中之腦,腦中之中心,核心之核心。

職能分配

各宮神君各司其職,司命下屬。如《道藏·太上老君內觀經》謂曰:“太乙帝君在頭,曰泥丸君,總眾神也。照生識神,人之魂也。司命處心,納生之也。元英居左,制三魂也。白元居右,構三魄也。桃核住臍,深精根也。照諸百節。生百神也。所以周身不空也。文氣入鼻,灌泥丸也。所以神形固安也。運動住止,關其心也。所以謂生由然也。”各宮神君,上下左右互用而相應,均在泥丸神君統一協調下發揮整體神明之德。《道藏·指玄篇·修仙辨惑論》把泥丸君在人之機體生命活動中之至關重要作用,故《雲笈七籤·元氣論》把它與人體健康聯繫在一起:“腦實則神全,神全則氣全,氣全則形全,形全則百關調於內,八邪消於外。”由於泥丸與生死聯繫在一起:“中間一宮,謂之泥丸。……乃元神所住之宮,其空如谷,而神居之,故曰穀神。神存則健,神去則死,日則接於物,夜則接於夢,神不能安其居也。”正因為泥丸有神所居,真氣存於內,為人生命中樞,所以《素問·刺禁論篇》強調指出:“刺腦,中腦戶,入腦立死。”腦死亡才是生命真正終結。

原因

泥丸君與各神君之所以能發揮神明作用。還有下列兩個原因:一為泥丸與全身百節相通:周楣聲《黃庭經醫疏·至道章·第七疏注》“至道不煩存決真,泥丸百節皆有神”時云:“在這一大泥丸之中,其中不同節度,皆能與全身各部的神氣息息相通。”各臟腑之神氣能通過“息息相通”之路,上潮泥丸,同時,泥丸之神明又能通過“息息相通”之路,下行臟腑和各節度,從而形成上通下達之傳達通路,而效神明之德。二為泥丸與腎氣相通。《道樞·黃庭篇》云:“腎者,其左少陰,其右太陽,上通諸氣,常隨呼吸而出焉,內灌於生門,上入於泥丸,上下流通,如日月之運行。心之動靜、呼吸、心宮常存諸也。氣者出入於下丹田,流注於身。”從而形成腎→腦→腎→全身神氣之路,以致腎氣隨呼吸出入,上潮於腦,使腦效其神明之德。


三脈七輪

三「做七」
舊時漢族喪葬風俗叫「做七」。即人死後(或出殯後),於「頭七」起即設立靈座。

瓜葉菊屬 Cineraria

“三寶”
元精元氣元神

道家元精論

    精為形之基,是人體生命的物質基礎,察受於先人而充喬十後天,故就其來源可分為先天之精與後天之精。 “元精”,即揩先天之精而言。元者,始也,元精是生命的捏源物質,並具有調節與主宰生殖、生民發育的作用。 《內經》中雖無“元精”一詞,但《靈樞·本神》“生之米,謂之精”、《靈樞·決氣》“兩神相搏,合而成形,常先身生,是謂精”,以及《靈樞·經脈》“人始生,先成精”之“精”,皆是指元精而言。
    先天之精與後天之精,在早期的有關“精氣神”論述中,並沒有嚴格區分開來,全內丹學興起,才有明顯的分別,“元精”一名始見乾丹書。 《古文參同契》說:“元氣之積厚而精英者,稱為元精”。此謂元精乃元氣之精華,實指先天無形之精氣,是產生後天形質之精的母氣。因此,元精雖是生命的起源物質,但又不等同於男女交媾的生殖之精。故《壽世傳真》說:“元精乃先天之精,非交媾之精”,《紫清指玄集》中也說:“其精不是交感精”,而是“根於父母未生前”。 《老子》所說“恍兮忽兮,其中有物;窈兮冥兮,其中有精,其精甚真,其中有信”,即指元精而言,因此元精又名“太極之精”、“天真”等。楊繼州指出:“人禀天地之氣以有生,而太極之精寓焉,此吾之所固有,而充塞於西間者也”(《針灸大成·腎臟圖》)。 《周易參同契》說:“元精眇難睹。”此精為先天無形之精氣,“摶之不得,視之不見,而能潛隨化機,生成萬物”(《周易參同契》彭曉注),但必須含於形質之精中乃能存。正如《玉清金笥寶錄》所說:“精雖元精,然無日用之精則元精不見。又如不信,譬如有水則潮生白氣,未聞白氣生於地也。水乃精也,白氣乃華也,“元精禀於先天,受之於父母而與生俱來。當父母陰陽之精結合,在母體內形成胚胎、構成身形後,元精亦已藏之於腎,成為維持生命活動的生要物質。生命誕生以後,此精又必須依賴後天水穀之精的充養,才能發揮生長、發育的作用。元精只有不斷得到後人之精的供養,才能逐漸充盈,當充盈至一定程度,才能具有繁衍後代、保持種族和個體恃持的能力。先天元精與後天水穀之精相互資生,密切相關。人在出生前,先天元精已為後天之精的加工、吸收、利用等準備了機能的物質基礎;出生之後,脾胃所化生的後天水穀之精,不斷輸送至五臟六腑,轉化為臟腑之精,臟腑之精充盛時,又輸歸於腎,以充養先天之精。此即《素問·上古天真論》所言:“腎者主水,受五臟六腑之精而藏之,故五臟盛乃能瀉。”無先天之元精則尤以生身;無後天水穀之精則無以養身。有精才有生命,無精則無生命;精足則生命力強,精虧則生命力弱。故《素問·金匱真言論》說:“夫精者,身之本也。”
    元精與元氣的關係非常密切。元氣為萬物之本原,元精乃元氣之“精英”,由“元氣之積厚”而生,此即謂“氣歸精”(《素問·陰陽應像大論》),故有“元氣生則元精產”(《青華秘文》)、“先天之氣,氣化為精”(《類經·攝生類》)之說。人出生後,元精藏之於腎,賴後天之養逐漸充盈而為元氣之根,此即謂“精化為氣”(《素問·陰陽應像大論》)。故張介賓說:“人身之精,真陰也,為元氣之本。”
    “元精”之名始於丹經,元精之論也詳於丹經,元精是內丹家修煉的上藥三品之一,元·陳致虛《上陽子金丹大要》說,“夫金液還丹之精……此乃先天地之精,卻為人之至寶……修仙之士,先明此精,既若明了,即可仙矣。”《性命圭旨全書》亦說:“煉精者,煉元精,抽坎中之元陽也。元精固則交感之精自不洩漏。”這不僅明確指出內丹上藥三品“精氣神”之“精”乃指元精而言,還論述了修煉之術及效應。 《類修要訣》亦有“元精足,不思欲”之論。 〈武術匯宗》進一步闡發說:“元精發於腎之元氣,從虛極靜篤生來,則精乃清;從妄念淫事中生來,則精乃濁。清濁之辨,不辨之於其精,而辨之於其神也。”認為神定志閒,所生為先天之精;稍動淫念,則所生為交感之精。故逆修之,後天可以返為先天;順引之,先天亦可洛入後天,故葆精者,貴在清心寡欲。宋·張伯端《青華秘文·神水華池說》稱元精穴為“華池”,“華池者,臍中氣穴之下,兩腎中間一竅。”逆升而上,則元精化為元氣而為內丹之母;順流而下,則元精化為形質之精而生男育女。並認為元精亦有賴於飲食之充養,故又說:“谷氣就此而生精”、“華池之竅,乃生精而降於腎者也。”
    總之,“元精論”為道家內丹術的重要理論基礎之一,對內丹理論的形成及內丹本的修煉,都具有重要的意義。

    參讀文獻
    林雅谷主編:《中國醫學百科全書·氣功學》上海科學技術出版社,1988年
    王松齡:《中國氣功的史·理·法》,華夏出版社,1989年
    宋·張伯端:《玉清金笥青華秘文金寶內煉丹訣》,《中國氣功大成》本,吉林科技出版社,1989年

道家元氣論

    “元氣”,是中國古代的哲學概念,指產生和構成天地萬物的原始物質。元,通“原”,“始也”(《說文》),指天地萬物之本原。在中國古代哲學史上,元氣學說是人們認識自然的世界觀,其產生可追溯至老子之"道”,基本形成於戰因時期宋钅開尹文的“精氣說”(即“氣一元論”),發展幹東漢末年王充的“元氣自然論”及北宋張載所倡之“元氣本體論”。元氣學說以元氣作為構成世界的基本物質,以元氣的運動變化來解釋宇宙萬物的生成、發展、變化、消亡等現象。這種樸素的唯物主義哲學思想,在中國古代哲學史上佔有極重要的地位,並對門然科學的發展產生了深刻的影響。元氣學說作為一種自然觀,是對整個物質世界的總體認識。因為人的生命活動是物質運動的一種特殊形態,故元氣學說在對人地萬物的生成和各種自然現像作唯物主義解釋的同時,還對人類生命的起源以及有關生理現象提出了樸素的見解。基於元氣學說的對人類生命的認識,即是“元氣論”。元氣論對中醫學、氣功學理論體系的形成和發展,都產生了極大的促進作用。
    人身元氣又你“原氣”、“真氣”,是存在於體內惟動生命活動的本原物質。 《難經·八難》說:“氣者,人之根本也,根絕則莖葉枯矣”,此即指元氣而言,故元氣廣義義簡稱為“氣”。 《靈樞·刺節真邪》說:“真氣者,所受於天,與穀氣並而允身者也”,此氣源於先天而養於後天,但狹義又專指禀受父母的先天之氣。在古典氣功文獻中,常把此“氣”字寫作“炁”,以示與後天之“氣”的區別。
元氣論認為,元氣是人的生命與天地自然統一的物質基礎,“大人生廠地,懸命於天,天地合氣,命之曰人”(《素問·寶命全形論》);元氣也是生命之源泉,“人之生,氣之聚也,聚則為生,散則為死”(《莊子·知北遊》);生命活動過程,即是元氣的消長變化及升降出入運動。 “人之生此由乎氣”(景岳全書》),“出入廢則神機化滅,升降息則氣立孤危”(《素問·六微旨大論》)。
    由此可見,元氣的盛衰聚散及運行正常與否,直接關係著人的生老病死。元氣充足、運行正常。是人體健康的保障;元氣不足或氣機失調,則為致病之因,故有“百病皆生於氣”、“元氣虛為致病之本”之說。因此防病治病也應以調護元氣為本,善養生者更應正視護養此氣。故張介賓說:“蓋天地萬物皆由氣化,氣存數亦存,氣盡數亦盡,所以生者由乎此,所以死者亦由乎此。此氣不可不寶,能寶其氣,則延年之道也”(《類經·運氣類》)。
    元氣藏之於腎而化生元精,係於命門而為腎間動氣,其變化為用,一分為二而為元陰、元陽,實為性命之本、造化之機。元氣雖藏之於下,而其用則布護周身,臟腑之機能全賴此氣之運轉,故徐靈胎說:“五臟有五臟之真精,此元氣之分體者也。而其根本所在,即道經所謂丹田,《難經》所謂命門,《內經》所謂七節之勞有小心。陰陽闔闢存乎此,呼吸出入系乎此,無火而能令百體皆溫,無水而能令五臟皆潤,此中一線未絕,則生氣一線末亡,皆賴此也”(《醫學源流論》)。元氣之所行,與任督二脈關係至密。元氣根之於腎而行於任督,故李時珍說:任督二脈,人身之子午也,此元氣之所由生,真息之所由起"(《奇經八脈考》)。元氣雖化生於先天父母之精,但必須有賴於後天水穀精氣的充養,所以與脾胃又密切相關,故李東垣說:“脾胃之氣無所傷,而後能滋養元氣”;“脾胃之氣既傷,而元氣亦不能充,而諸病之所由生也”(《脾胃論》):“脾胃既損,是真氣元氣敗壞,促人之壽”(《內外傷辨惑論》)。
    氣功學中所言元氣,多指先天之“炁”。此“炁”形成於受胎之先,先天細細蘊蘊,生於無形,又謂“原始祖炁”,是推動胎兒內呼吸(潛氣內轉)的循環動力;在人出生後,即“炁落丹田”,成為啟動臟腑經絡功能活動的原動力,並司理後天呼吸之氣、水穀之氣、營衛之氣、臟腑之氣、經脈之氣等。氣功學中所指先天之“傑”是潛藏的內氣,而後天之“氣”則著重指形於呼吸之氣(外呼吸),故《入藥鏡》注:“藏則為惹,形則為氣”。在人體,先天之“炁”與後天之“氣”密不可分。出生後“炁落丹田”,為“呼吸之根”,人在進行呼吸活動時,“先天元始祖炁未嘗不充溢其中。非後天之氣,無以見先天一炁之流行;非先天之炁,無以為後天一氣之主宰”(《入藥鏡》注)。內丹水中要求氣貫丹田,即以後天之“氣”接引先天之“炁”,發動任、督循環,以達到所謂“再立胎息”的效果。 《入藥鏡》聽說:“先天惹,後天氣,得之者,常如醉。”即指氣功狀態中二氣混合,呼吸綿綿,任督循環,身心酣暢的自我體驗。古代先賢通過幾千年的實踐證明,氣功鍛煉可以充實元氣、調理氣機,以達治病強身之目的,正如《素問·上古天真論》所說:“恬恢虛無,真氣從之,精神內守,病安從來。”養生家們並以“元氣論”為理論基礎,在實踐中逐漸總結出一整套行氣、養氣的方法和本式,以培補元氣、調暢氣機,有力地推動了氣功學的發展。
    元氣論是中國古代傳統的生命觀,對中醫學、氣功學理論體系的確立產生了深刻的影響,對其發展做出了巨大的貢獻。但元氣的實質百到現代科技高度發達的今天,仍是一個尚未完全揭曉的謎。近年來有人對元氣進行了一系列探討和研究,如有人從控制論的角度,認為元氣與信息同樣具有傳遞、保存、交換的共同特徵,人體通過元氣的調控作用,以維持內環境及內外環境間的陰陽平衡:有人從“場”論角度,認為元氣是一種“動態的生物場”,這種“場”非常活躍,雖看不見、摸不到,但其可產生感覺,能聯繫調節機體內外環境,以維持正常生理活動的協調;有人從能量的角度,提出“電子激發能假說”,認為激發態分子可通過共振轉移,將激發能傳給別的分子,這一過程就是所謂“行氣”。還有人認為,氣是一種微粒流,其直徑小於60±2微米,某些還帶行正負電荷;輻射場攝影能提供內氣的指標,說明內氣存在於生命之中,並隨著生命條件的轉化而改變,電量輝光即是內氣存在的表現。儘管日前對元氣的研究還比較粗疏,很多問題尚有待深入,但實踐證明,進一步探討元氣的實質,不僅是傳統的中醫學、氣功學向現代化方向發展的重要突破口,對揭開人類生命的奧秘也具有深遠的意義。

    參考文獻
    林雅谷主編:《中國醫學百科全書·氣功學》,上海科學技術的出版社,1998年
    王慶其:元氣論鉤玄,〈上海中醫藥雜誌》1984,(1):34
    宋知行:略論元氣學說及其發展,《江蘇中醫雜誌〉1984,(2):3

道家元神論

    神為人身“三寶”之一,雖歷代醫家皆有論述,但氣功古籍所載尤詳。丹道書中義將其分為先天與後天,先天之神又彌“元神”。元,有本無、根本、原始之義。元神是指與生俱來的禀受於先天的神氣,與出生後由外景事物為心所任而逐漸產生的後天識神、欲神有著本質的區別。正如張伯端所說:“失神者,有元神焉,有欲神焉。無神者,乃先天以來"點靈光也;欲神者,乃後人所染氣禀之性也”(《青華秘文》)。近人張錫純也說:“元神者,無思無慮,自然虛靈也;識神者,有思有慮,靈而不虛也”(《醫學衷中參西錄·人身神明詮》)。
    神本原於先天父母之精。 《靈樞·本神》說:“生之來,謂之精,兩精相搏謂之神。”《靈樞·天年》又說:“血氣已和,榮衛已通,五臟已成。神氣舍心,魂魄畢具,乃成為人。”意即父母媾精結胎成形之後,神氣舍心才產生生命。此神為出生前尚未被後天所染之神,故當指元神而言。正如《性命圭旨全書》所說:“父母媾精之後,一點靈光……元從太虛中來者,我之元神也。”
    元神所以在丹道書中論述較詳,乃因古代內丹家在煉養實踐中體驗總結而成。元神是先天之性,又稱“元性”、“真性”,因其不是思慮之神(即意念活動),故表現如嬰兒不識不知而又具備感覺、靈動的狀態。氣功態下,人處於恬淡虛無的境界,此時呼吸綿綿,若存若亡,無思無慮,飄飄欲仙,恍恍惚惚,這一狀態即乃元神所現。正如《黃庭外景經》石和陽注:“元神者,心中之意,不動不靜之中活活潑潑時是也。”《脈望》說:“內念不萌,外想不入,獨我自主,謂之元神。”〈武術匯宗》說:“此神亦謂之本性,亦謂之真意,其心必要清清朗朗,渾渾淪淪,無一毫念慮,無一毫覺知,則空洞之中,恍惚似見元神懸照於內,斯時殊覺五蘊皆空,四體皆假,而我有真我也。”其實,〈老子》所言“載營魄抱一能無離,專氣致柔能嬰兒,滌除玄覽能無疵,愛民治國能無為,天門開闔能無雌,明白四達能無知,”正是描述元神所主宰的出命活動狀態。
    先天元神與後天識神、欲神的關係是對立統一的。 “欲神者,氣質之性也;無神者,先天之性也”;“元性微而質性彰”(《青華秘文》)。人在少、長、壯、老的過程中,質性日彰,元性日微,結果欲神將掩蓋元神,此乃“氣質之性勝本元之性”;若雜念紛壇則元神即退,摒除雜念則元神即現,此乃“念止神即來,念動神即去”(《養真集》)一般人先天元神為後天識神所蔽,晝思夜夢如雲遮月,因而元神隱退,識神常日主事。若能靜定歸一、無思無念,識神自然隱退,元神真性顯現,此即佛、道兩家之所謂見性。神本由心,心無為則元神之性現,心有為則欲神之性現,故張伯端說:“蓋心者,君之位也,以無為臨之,則其所以動者,元神之性耳;以有為臨之,則其所以動者,慾念之性耳。行為者,日用之心;無為者,金丹之用心也”(《青華秘文〉)。
    元神與元氣、元精的關係非常密切。 “元神見而元氣生,元氣生則元精產矣”(《青華秘文〉)。內丹修煉尤重元神,故《金丹四百字序》說:“煉神者,煉元神,非心意思慮之神。”內丹本的主導思想既為“返本還元”,故要求以先天制後天,從有為返無為,逐步消除氣質之性。只要“氣質盡而本無始見,本無見而後可以用事”;“以本元之性而用之,則氣力先天之氣也”;“先天之氣純熟,日用常行,無非本體矣,此得先天制後天無為之用也”(《青華秘文》)。從這一意義上講,氣功人靜的鍛煉過程,即為除欲神、煉元神的過程,這也是氣功效應的關鍵所在。
    有人從現代心理學的角度探討元神,認為元神是人的一種無意識(潛意識)活動,但其並非是“未被意識到的意識”,而是與生俱來的帶有明顯自然屬性的“原生無意識”,與出於後天生活經驗的潛移默化逐步積累而成的無意識(如心理定勢之類)不同,是個體的一種強大而原始的內驅力源,每個人的生命活動都在不知不覺中為它所左右,其生理基礎是皮層下中樞,與真正的意識(識神)有著本質的區別。當練動者進入氣功態後,意識活動暫停,於是所有監視、壓抑原生無意識,使之不能活動的因素不再起作用,這種無意識就得以充分活動起來,它不僅能迅速激發體內之生理潛能,而且對人體的髒腑經絡、氣血陰陽等直接進行調節,使之“陰平陽秘”,從而使機體處於最佳功能態中,達到最佳練功效果。這便是元神論在氣功學中的重要價值所在。
    參讀文獻
    宋·張伯端:《玉清金笥青華秘文金寶內煉丹訣》,《中國氣功大成》本,吉林科技出版社,1989年
玄有之思
玄有中之思(內聲)
The inner voice — inside the Presence  inside the Mystery
A holonic perception involving something that is simultaneously a self-contained entity and a part of a larger system.


********

道生一,一生二,二生三,三生萬物。《道德經》 第四十二章
道生一「常」,
一生二「無/有」,
二生三「陰陽/人 ⇔ holons」,
三生萬物。

Holism versus Orientation
समग्र (समग्रता) बनाम चुंबकीय
Holism and Evolution is a 1926 book by South African statesman, Field Marshal Jan Smuts, in which he coined the word "holism", although J. Smuts' meaning differs from the modern concept of holism. He defined holism as the "fundamental factor operative towards the creation of wholes in the universe."

Invisible Presence                      無/有
  • electron                            電子 (e•m•w)
  • proton                              質子 (composed of two up quarks and a down quark)
  • truly neutral particle        真正的中性粒子 (such as the neutral pion (π0)

Locally derived implications

A three-phase current (or voltage) system consists of three sinusoidal currents (or voltages) of the same frequency and the same amplitude which are out of phase with each other by a third of a turn, i.e. 2π⁄3 radians (or 120 degrees) in the case ideal. If the frequency is 50 Hz, then the three phases are delayed relative to each other by 1⁄150 seconds (6.6 ms). When the three conductors are traversed by currents of the same effective value and are phase-shifted by 2π⁄3, the system is said to be balanced.

In the case of electrical distribution, the network can be modelled by three sinusoidal voltage sources of identical amplitude, for example, 230 V rms in most European countries, presenting a phase angle of 120° between them. Ideally, the voltage of the three phases is constant and independent of the load, only the current of each phase should be dependent on the output power.

Due to the 120° phase shift, a network whose rms voltage between phase and neutral is 230 V will have a phase-to-phase voltage of:
Three-phase electric power (abbreviated 3φ)

Three Phase alternating current waveform. This figure illustrates one voltage cycle of a three-phase system, labelled 0 to 360° (2 π radians) along the time axis. The plotted line represents the variation of instantaneous voltage (or current) with respect to time. This cycle will repeat 50 or 60 times per second, depending on the power system frequency. The colours of the lines represent the American colour code for 120v three-phase. That is black=VL1 red=VL2 blue=VL3

The conductors between a voltage source and a load are called lines, and the voltage between any two lines is called line voltage. The voltage measured between any line and neutral is called phase voltage. For example, in a 208/120-volt service, the line voltage is 208 Volts, and the phase voltage is 120 Volts.

A three-phase distribution has 3 or 4 wires:

Three-phase conductors: the load is balanced if an identical current flows in each of the three phases. This is the case, for example, of three-phase electric motors.
A neutral conductor is not systematic but is often distributed because when a device does not consume an identical current on each of the phases, a residual current is produced, which the neutral conductor can evacuate in order to maintain the nominal distribution voltage on each of the three branches of the load.

Three-phase supplies have properties that make them desirable in electric power distribution systems:
  • The phase currents tend to cancel out one another, summing to zero in the case of a linear balanced load. This makes it possible to reduce the size of the neutral conductor because it carries little or no current. With a balanced load, all the phase conductors carry the same current and so can be the same size.
  • Power transfer into a linear balanced load is constant. In motor/generator applications, this helps to reduce vibrations.
  • Three-phase systems can produce a rotating magnetic field with a specified direction and constant magnitude, which simplifies the design of electric motors, as no starting circuit is required.

Sunday, January 30, 2022

泥丸宮
Níwán Palace

《認識道家之天眼》 泥丸宮與松果體
"Understanding Daoism's Heavenly Eye" Niwan Palace & Pineal Gland


釘頭頂泥丸宮,破胡雷替身法。
三翻九轉含胸咽,丸宮之穴津液頃。
齒扣舌卷任督運,津墜氣沉奔丸宮。
空胸氣順泥丸宮,任督津液往下行。
泥丸宮有上元真君居之。
元靈真性之胎神,由?穴上移泥丸宮。
頭部泥丸宮,又名天谷,乃陽神本宮。
2.道教稱泥丸宮太一真君的流火之鈴。
丹田有三,-上丹田,位于泥丸宮內。
夜眠居心臟,覺醒時入于腦海泥丸宮內。
用丸宮造句挺難的,這是一個萬能造句的方法
這個地方,又稱為泥丸宮,也稱為松果體。
此中“上丹田名泥丸宮,陽神歸伏之本宮也。
泥丸宮即丹田宮。
前文曾稱“并中央”之“中央”即指泥丸宮。
直至昆侖頂,降至天池,即玉京山泥丸宮也。
明治維新后,在江戶城西之丸宮殿的基礎上修建了皇宮。
人的腦部中央為泥丸宮,因其為藏神之所,故稱為玄門。
陰蹺一脈,上通泥丸宮,下透涌泉,真氣的聚散皆從此關竅。
自然氣海就氣散而往下墜,所以只有一路一門穿入睪丸宮也。
尋著離宮陰神,聚結合體在泥丸宮里,霞光滿室,遍體生白。
靈魂本非物質,入胎之時,化神棲于泥丸宮,動靜常與人俱。
至第九夜子時,閉息吸神水從泥丸宮過夾脊復丹田以畢其功也。
將上丹田九宮之真氣,混化為一顆丹球,密藏于上丹田泥丸宮中。
示例:《法國女英雄彈詞》卷二:“一團哀感之氣,直透泥丸宮。
而入頂泥丸宮合成一處,下重樓十二環,入心經、傳入丹沖開膽竅。
《嘉禾道中遇夏侯子陽》詩:“年逾七十兩頰紅,真氣上?泥丸宮。
陽神在泥丸宮盤結數周,沖開天門,霞光三耀,電閃雷鳴,嬰兒出胎。
卻閉眼良久,亦閉目依前卷舌,候至泥丸宮止,如此每夜行三次即止。
每次畢,開目稍待,然后再閉目,復行法如前,候氣至頂部泥丸宮即止。
內有金丹十六兩,送在西南坤地上,誰知此物是還丹,只在泥丸宮里養。
用丸宮造句挺難的,這是一個萬能造句的方法
近于泥丸宮之四宮,稱為四方,遠于泥丸宮之邊緣區域之四宮,稱為四隅。
紅乃為鉛,白乃為汞,與真液相合,斯上泥丸宮,則齒發不落,而顏如童矣。
佳夢關胡雷會替身法,龍吉公主取三寸五分乾坤針,放在胡雷泥丸宮頂,破之。
??印堂和玉枕穴的連線與鹵門下垂線的交匯處,又稱天目、天目穴、泥丸宮。
其修習的目的是將上丹田九宮之真氣,混化為一顆丹球,密藏于上丹田泥丸宮中。
解釋:道教謂“泥丸九真皆有房”,腦神名精根,字泥丸,其神所居之處為泥丸宮。
上丹田??印堂和玉枕穴的連線與鹵門下垂線的交匯處,又稱天目、天目穴、泥丸宮。
由此上行則可會于泥丸宮,完成任督二脈通,達到任督二脈循環周流,當然也至關重要。
又有三道清氣從盤古泥丸宮中逸出,那清氣飄飄揚揚,飛向天邊,沒入著新生的天地中。
、三陽五會、五會、巔上、天滿、維會、泥丸宮、嶺上、嶺上滿天等,為人體之制高點。
在人身上:子是生死竅,午是泥丸宮,卯是夾脊關,酉是絳宮,卯酋通心,故稍停為沐浴。
”所謂回即是止,止住心念不向外弛,所謂光則是觀,靈目神光輕輕照上丹田(泥丸宮)。
其穴在眉心,入內一寸為明堂宮,再入內一寸為洞房宮,再入內一寸為泥丸宮,即上丹田。
如日間采取,留于泥丸,則晚間必送還于會陰;夜間采取,清晨送歸會陰,不可久留在泥丸宮。
一合自己元陽,二得混而為一,從尾閭夾脊背透上泥丸宮,再降入丹田,滋養真氣,豈小補哉?
一合自己元陽,二得混而為一,從尾閭夾脊,透上泥丸宮,再降入丹田,滋養真氣,豈小補哉?
平常藏于寶葫蘆內,如果主人有令,則出三丈白光扣住敵人泥丸宮,斬仙魔鬼神怪如草不聞聲。
第二次世界大戰后,在本丸、二之丸宮殿的遺址上建起的東御苑和北之丸則成為民眾的游樂場所。
若有此種預感,就須采取送上丹田泥丸宮之辦法,或即則攝、抵、閉、吸四字訣“火逼金行”之。
用丸宮造句挺難的,這是一個萬能造句的方法。

01
《黃庭內景經》曰:
「泥丸九真皆有房,方圓一寸處此中。」
又:
「九原之山何亭亭,中有真人可使令。」
《修真圖》中記曰:
「不滅之道,存想泥丸九真。」
並謂:
「腦有九瓣,房有一寸。」
《修真圖》中「九真」為:
高真、天真、神真、上真、玄真、仙真、虛真、太真、至真。
02
《洞真太上道君元丹上經》
「頭中有九宮:
兩眉間上卻入一寸為明堂宮,卻入二寸為洞房宮,卻入三寸為丹田宮,卻入四寸為流珠宮,卻入五寸為玉帝宮;明堂上一寸為天庭宮,洞房上一寸為極真宮,丹田上一寸為玄丹宮,流珠上一寸為太皇宮。」
03
《紫清指玄集》
「頭有九宮,上應九天,中間一宮,謂之泥丸,亦曰黃庭、又曰崑崙、又名天谷,其名頗多。」
#泥丸宮即上丹田宮。
#居九宮之中央。
近於泥丸宮之四宮,稱為「四方」,遠於泥丸宮之邊緣區域稱為「四隅」。
#道家對泥丸宮之稱名頗多,
有天腦、黃庭、崑崙、天谷等幾十種之稱。
《修真圖》中説:
#泥丸宮有元命真君居之。
元命真君,或曰上元真君,古代醫籍中多稱為泥丸君,亦有稱之太乙帝君、太乙元真者。
#今多稱元神和腦神。
如張景嶽《類經》注道:
「人之腦為髓海,是謂上丹田,太乙帝君所居。」
所謂「太乙」,即一身之祖宮,位居至尊無尚,是諸陽之會,萬神總會之都。
《修真十書》雲:
「天腦者,一身之宗,百神之會,道合太玄,故曰泥丸。」
《道樞•平都篇》亦云:
「天腦者,一身之靈也,百神之命窟,津液之山源,魂精之玉室也。夫能腦中園虛以灌真,萬空真立,千孔生煙,德備天地,洞同大方,故曰泥丸。
泥丸者,形之上神也。」
九宮雖各有「神君」居之,又各自「司命」,然均聽命於「泥丸君」,「泥丸君」統帥諸神。
臨近正月初一

壬寅年/寅月/正月
20220204, Tiger year, Tiger month first day
2022020404:58
Readying to engage the 犯太歲 ― 值太歲/本命年 challenge new-for-2022 (VI)
王牌 ― Triumph Tiger 1200 (III)
『成功』凱旋虎
2022 changing of the Year Boss (from Ox to Tygre) marks the change of the season of the Great Year and represents an abrupt change of energy that is typical of the Tiger.
བོད་ཀྱི་ལོ་གསར།, Losar or lo-gsar, the Tibetan New Year-Losar 2022 festival falls on Thursday, March 3, 2022, as the Tibetan calendar ལོ་ཐོ, lo-tho is  as the Chinese one  lunisolar.
According to it, this year is the Year of the Water Tiger 2149.

元神調和

元神 is the life’s resource centre

元神是道家修煉用語,概念類似靈魂及內丹術。道家以元神為主的修煉,是煉出內丹再成胎化為陽神,修道人經修煉的元神可離肉身外出遊走天地之間(元神出竅 ― OOBEs, out of the body experiences),甚至捨肉身而去而單守獨存在,或飛昇,或轉世。

王重陽在《重陽真人授丹陽二十四訣》中說:「性者即元神」,又在《五篇靈文注》裡頭說:「元神者,乃不生不滅,無朽無壞之真靈,非思慮妄想之心」《重陽注五篇靈文》。《黃庭外景經》石和陽註:「元神者,心中之意,不動不靜之中活活潑潑時是也。」《脈望》說:「內念不萌,外想不入,獨我自主,謂之元神。」《武術匯宗》說:「此神亦謂之本性,亦謂之真意,其心必要清清朗朗,渾渾淪淪,無一毫念慮,無一毫覺知,則空洞之中,恍惚似見元神懸照於內,斯時殊覺五蘊皆空,四體皆假,而我有真我也。」

道教認為元神在心窩進去約略一吋的地方,而中醫學說認為人的腦部就是元神所在。明代趙台鼎在《寶顏堂訂正脈望》中說:「腦為上器元神所居之宮,人能握元神棲於本宮,則真氣自升,真息自定,所謂一竅開則百竅開,大關通而百關盡通也。」《錦囊秘錄》則曰:「腦為元神之府,主持五神,以調節臟腑陰陽,四肢百骸之用」。

"The primordial spirit is neither born nor perished, neither rotten nor corrupted. The true spirit is not a delusional mind"。「元神者,乃不生不滅,無朽無壞之真靈,非思慮妄想之心」《重陽注五篇靈文》

道教 believes that 元神在心窩進去約略一吋的地方, the 元神 Yuán shén is about an inch into the heart when 中醫 teaches that "The brain is the palace where the primordial spirit lives in the upper body. If a person can hold the primordial spirit and live in this palace, then the true 真氣 will rise and 真息the true breath will be self-determined. The so-called 一竅 one orifice opens. Then 百關 the hundred orifices are opened, the major gates are opened, and 百關 the hundred gates are fully opened."


元神出竅 ― Primordial spirit's OOBE

元神出竅是道教內丹術的說法,又叫神識出竅。就是說元神離開人的身體。只有當元神化為陽神或陰神,才能離體出竅。元神出竅一般是從泥丸宮中逸出。清代的《唱道真言》描述感覺為:「陽神脫胎之先兆,有光自臍輪外注,有香自鼻口中出。既脫之後,則金光四射,毛竅晶融……一聲霹靂,金火交流而陽神出於泥丸矣。」

泥丸宮  Níwán Palace
249 泥丸宮是經絡的總司令部 推背34
前三後七

從圖示中,可以看到,頭部有所謂‘九峰山’,

‘九峰山’
是比喻在人的頭部有‘腦內九宮’。
它們分別叫做
天庭、極真、玄丹、
天皇、明堂、洞房、
泥丸、流珠和玉帝。

心法, the inner secrets,
通過持續的訓練,內氣,可以沖破身後的‘督脈三關’(尾閭關、夾脊關和玉枕關)

三羅神功

道 advocates a profound psychological and physical transformation ― and discipline the body and ‘still’ the mind ― through meditative practice. This relies upon the production of good behaviour and good thoughts, which are used to generate 德 ‘virtue’ in the mind, body and environment. Virtue is the crucial power behind all self-cultivation, regardless of religious path. Without virtue ― which is generated by the practice of strict self-discipline ― there can be no genuine self-cultivation. By strengthening virtue, 元神 ㄩㄢˊㄕㄣˊ – Yuán Shén, the original spirit can reveal Its Self, and the related states of ‘life’ and ‘death’ are reconciled and understood.

性命雙修, xìngmìng shuāngxiū, the method of developing the ‘life essence through mind and body’ self-cultivation is distinctly 道家的.

The purpose of 元神 is to provide us with the life force essence, the elements that it needs to keep us alive and give us a direction in life so that we can feel that we are here for a purpose, and do not desire to die or commit suicide.

Every day, we interact with the 元神 without realizing it. Awake here, we start to absorb all sorts of elements with our eyes, ears, nose, mouth, etc. It all turns into energy, memory, and these things are stored in our hearts. When we get tired, we go to sleep and our heart will dump its energy to the 元神 while exchanging for some fresh and clean pre-heaven energies from 元神. As we wake up, we feel “charged up” again and can function again, because that 元神 is like our power source, it fuels our life! This is what we call “龍氣” the "dragon energy"!

When we have a bad time in the day, or before our sleep, then we are sending that bad energy to the 元神, which gives the 元神 a rough meal. In return, we get something bad from it later too. In short, if we do not want 元神 Sun to harm us, then we shall not inflict duress upon 元神 by shoving in bad energies and such. Let us mind what we see, hear, eat, and so on. Our every action in this world counts!

Sometimes, 元神 is having issues and hiccups, such as 犯太歲 issue, that make us experience the effect in our earthly life.

龍門 “dragon gate”

龍 is one essence that gives birth to a bunch of following essences that then chain up in one line or unit — to another place — and give it the potential to grow and be born. 
龍, therefore, is the essence that passes down from 元神 the yuán shén to another place, which is to us here and 產生 gives us birth so that we grow. 龍門 the dragon gate is the doorway that opens up the door between the two sides – us and our 元神, which is 六維的靈魂the soul in dimension 6. In order to pass through dimension 6, we have to open up 五維 dimension 5, which is actually the 門戶 “doorway” to the here soul. In dimension 5, there is a lot of forces pushing downward because energy keeps flowing from 1 to 2 to 3 and downward to 9. In order to “open the gate” we have to go backwards in the stream, which is hard as there is a strong resistance force, just like trying to swim upstream in a river or walking backwards in an escalator, difficult but not impossible.
To open 龍門 is to open the soul body or more accurately, it is about opening and strengthening the bridge between us and our 元神, i.e. being able to connect the two and let the dragon flows down — meaning the essence from 元神 to come down — into our physical life our here body.
五維 is the entrance, a doorway, to the “陰” world, the inside of the universe, where 萬物, all things are being born. That doorway or "陰道" is always closed and actually, one has to go in and connect into the 陰 world, in order for the essence to flow in, or the dragon to go in and give birth to new life. That may not be easy as we look for our 元神 (spiritual planetary body) due to the fact that we are not so well connecting with it, at all times since we were born and we are not attached to it anymore. 元神 only beams energy to us once in a while though we transfer thoughts, feelings and emotions back through distance when we sleep. Concurrently, we are not attached to it and 元神 may send us a bunch of essences that can get lost in mid-air as our soul is weak (soul which is the middle agent that delivers packages to us).
元神 is the spiritual planetary body of a person

If 元神 cannot deliver its package to us, due to some issues with the soul or other factors such as “偷運魔法” “luck stealing magic” and such, then you are going to be“倒霉”, having “bad luck” a situation characterized by 官鬼煞. Having the earthly skills, doing things properly and yet not getting — accordingly — the expected results is mostly due to the fact that our potential — our 元神 — is not doing well. To guard our 元神 and make sure It flows nicely towards us, we need a special path — such as 三羅天師道 that combines the three essential elements of creation — that teaches us how to do that and also gives us the power that allows achievement. Humans, as they are now, are not born with this power, and consequently cannot reach their 元神 at will. 

元神 does hold our very potentials, but these are all “先天, pre-heaven” energies that do not translate into for instance lottery winning, easy money, or high-profile careers or any pot-heaven matters. However, they can be translated or converted to these things if they are properly used for the said subject. As the electricity emanating from the power plant, such is the pre-heaven matter in 元神 and it holds all the potential for appliances at home. Still, the power lines must first be hooked up and then home appliances must be acquired — to be plugged into sockets — in order for them to function and demonstrate their actual powers.

Having 元神 able to connect through 龍門 and into our soul is like having the power lines built to connect to our home’s exterior — important because it only then allow the potential to be delivered. After that is done, still we need to have our own appliances and have them plugged in properly in order to get the desired final results. In Daoism, once connected to 元神 — to get back or renew our potentials in the form of the Pre-Heaven energy — we still have to work, do our part in the physical world for the power to be injected into what we do —  for bigger potential success and result to come.

神經元
Neurons
神經
Nerves
Sunday, January 30, 2022

X
"Each soul is a universe in itself." 

ECRL 1096-4 (²)

χξς


X vs XVIII (χξς/6.3)
Master of the Wheel of Karma versus Nera (turned-rogue) Empress (III) infatuated (VI) with Daemon (XV) as observed under The Moon (XVIII perceived by the mind)


कर्मन् (kármanact, action, performance)
Croupier (1657 cavalier croupier, Scarron, R. comique, II, 1, 1690 « associé secret dans un traité, une ferme » (Furetière). Dér. de croupe*; suff. -ier*; cf. a. fr. croupier « sédentaire, casanier [celui qui demeure assis] ») at the roulette (a game of chance) wheel.

Nera (Nigra/Antinéa from L'Atlantide, the monstrous Queen Antinea, a descendant of the rulers of Atlantis)
L'Imperatrice è la terza carta degli arcani maggiori dei tarocchi. Altri nomi: Madre celeste, Venere Urania, La Fecondità universale.
The Empress is the inferior (as opposed to nature's superior) Garden of Eden, the "Earthly Paradise". Arthur Edward Waite defines her as a Refugium Peccatorum — a 有名萬物之母 fruitful mother of thousands: "she is above all things universal fecundity and the outer sense of the Word, the repository of all things nurturing and sustaining, and of feeding others."


The Devil, from Latin Diabolus, ultimately from Ancient Greek διάβολος (diábolos, “accuser, slanderer” also ζάβολος zábolos), or as "Satan" (in Jewish/Christian usage, translating Biblical Hebrew שָׂטָן‎ śātān), from διαβάλλω (diabállō, “to slander”), literally “to throw across”, from διά (diá, “through, across”) + βάλλω (bállō, “throw”) derived in part from Eliphas Levi's famous illustration "Baphomet" in his Dogme et Rituel de la Haute Magie (1855). δαίμων (daímōn, “dispenser, tutelary deity”)

STRONGS NT 5516: χξς
χξς, six hundred and sixty-six (chi Χ = 600; xi Ξ = 60; sigma ς' = 6), a mystical number the meaning of which is clear when it is written in Hebrew letters, קסר נרון, i. e. Νέρων Καῖσαρ, 'Nero Caesar' (sometimes the Jews write קסר for the more common קיסר, the Syriac always rSK [], cf. Ewald, Die Johann. Schriften, ii., p. 263 note; (Schürer, N. T. Zeitgesch. edition 1, § 25 III., p. 449 note); נ (nun) = 50, ר (resh) = 200, ו (waw) = 6, נ (nun) = 50, ק (qoph = 100, ס (samekh) = 60, ר (resh) = 200): Revelation 13:18 R G T Tr. (For a digest of opinions respecting this much-debated number see Lee in the 'Speaker's commentary' at the passage.)

נירון קיסר
נֵירוֹן קְלַאוּדִיוּס קֵיסָר אוֹגוּסְטוּס גֶרְמָנִיקוּס (בלטינית: Nero Claudius Caesar Augustus Germanicus;‏ 15 בדצמבר 37 - 9 ביוני 68) היה קיסר רומאי, החמישי והאחרון מהשושלת היוליו-קלאודית. הוכתר לקיסר בשנת 54, לאחר מות דוֹדהּ של אמו, שהיה גם אביו המאמץ, הקיסר קלאודיוס. יצא לו שם כאחד הראוותניים, המטורפים והאכזריים שבשליטי רומא מאז ומעולם. נירון הודח בשנת 68, ומסופר כי התאבד. בתקופת שלטונו פרץ ביהודה המרד הגדול. ... He came out there as one of the most ostentatious, insane and cruel of the rulers of Rome since time immemorial. Nero was deposed in 68, and is said to have committed suicide. During his reign, the Great Revolt broke out in Judea.

Nerō, from Proto-Italic *nēr (“man”), from Proto-Indo-European *h₂nḗr, whence Ancient Greek ἀνήρ (anḗr) from Proto-Hellenic *anḗr, from Proto-Indo-European *h₂nḗr. Cognates include Sanskrit नृ (nṛ́), नर (nára), and Old Irish nert, man (adult male) husband, human being, as opposed to a god.

John the Revelator in Revelation 13:18 made use of the 3-root Χ ξ ς or Greek for 666:

Ὧδε ἡ σοφία ἐστίν ὁ ἔχων τὸν νοῦν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου ἀριθμὸς γὰρ ἀνθρώπου ἐστίν καὶ ὁ ἀριθμὸς αὐτοῦ χξς
― Stephanus Textus Receptus 1550

"Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man, and his number is Six hundred threescore and six."

From, The Mark of the Beast
16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: 17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. 18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number [is] Six hundred threescore [and] six.

יְהוֹשֻׁעַ (yehoshúa) perhaps from הוֹשֵׁעַ‎ (Hōšḗa) with the addition of יהוה‎ (YHWHYahweh), thus meaning "Yahweh is salvation," a male given name, equivalent to English Joshua like יְהוֹשֻׁעַ‎ (Yĕhōšúa), son of נְזִירָה Nun, leader of Israel following משה רבנו Moses; author of the Book of Joshua & קוראני Quranic ( قُرْآن‎ qurʾān, “act of reciting”), figure.
The name means "Yehowah's loud cry and call to freedom".
Christusmonogramm n (genitive Christusmonogrammsplural Christusmonogramme)
Christogram, especially the chi-rho symbol ().
1840: "Es sieht aus, wie wenn sich zwischen dem Christusmonogramm, χς, in der Mitte zeige — eine Schlange, das ξ" ("It looks as if there were, in the midst of the Christogram χς, a Serpent, the letter ξ") Th. F. J. Züllig, "Die Zahl 666" (viz. the Greek numeral χξς΄), Die Offenbarung Johannis vol. 2, p. 248

666 (in the Greek text of the New Testament: χξς΄) is a biblical number for "the Beast", found in the Book of Revelation of the New Testament. The original Greek reads as follows:

‘ο ’έχων τον νούν, ψηφισάτω τον ’αριθμον τού θηρίου· ’αριθμος-γαρ ’ανθρώπου ’εστιν, και ‘ο-’αριθμος-’αυτού χξς.
He who has understanding [or "a mind"] let him count the number of the beast: for a man's number it is, and its number [is] 666.

The number found in most manuscripts and modern translations of the Greek text is 666, although various modern studies show the number could be 616 based on Papyrus 115 from the third century. The most widely accepted theory connects the cryptogram of the Greek numerals to the letters of the alphabet since numbers in ancient Greek were represented by letters. Gematria, a type of cryptogram that assigns numerical values to alphabetic characters, is one form of these numerological exercises. The numeral 666 (DCLXVI in Roman numerals which like Greek represents numbers with alphabetic letters) in ancient Greek was represented as χξς Chi, Xi, and Vau. The mainstream consensus among biblical scholars is that 666 is a reference to the emperor Nero which, according to which language and schema one uses, can be rendered as either "666" or "616."

There are three different characteristics that distinguish the beast according to Revelation 13:16 to 18 - His mark (of authority), His name and the number of his name (666). It might be argued by some that 666 must be applied to one man's name and that this will then help identify him as the Antichrist. Others claim that the following verse shows that 666 need not apply solely to a man's name:

And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. (Rev. 19:16)

The same Greek word translated as name (ὄνομᾰ • ónoma) that appears in Revelation 13:17-18 is also used in chapter 19:16, so the word could possibly apply to a title, and not just one man's name.

 For the gematria value of Caesar Nero to equal 666, the Hebrew transliteration must be used (קסר נרון). However, this is a defective spelling for קסר, which is normally spelt קסיר (with a י in the middle). This would equal 676 instead of 666. There is only one Judean scroll fragment found at Murabba‘at which might have defective spelling. However, in his dissertation on Hitchcock notes that the fragment is missing the letters following the ק. Although the damaged scroll does not have space for the full spelling ק(סיר), it is also not indisputable that the missing letters are סר. Therefore, there is no clear testimony of Hebrew spelling Caesar as קסר. At the same time, as Hitchcock notes, in the Talmuds, Mishnah, Tosefta, and Tannaitic Midrashim, the spelling is full (קסיר).

It should also be noted that the o vowel in Nero (ו in נרון) has the potential to be defective and drop out. The fact that preterists assume Nero is spelt with its full letter form seems to be an example of selective bias.

 “First, if the proper name by itself will not yield it, add a title; secondly, if the sum cannot be found in Greek, try Hebrew, or even Latin; thirdly, do not be too particular about the spelling.… We cannot infer much from the fact that a key fits the lock if it is a lock-in which almost any key will turn.”

― Salmon, Historical Introduction, 230–31, Quoted in Beale, 721.


  • שמאן, šamán, сама̄н • (samān/шама̄н şamān – sh-dialects/хама̄н hamān – h-dialects) Evenki word possibly derived from the root ша- ("to know" “知道”) or probably from Sanskrit श्रमण (śramaṇa, “ascetic, monk, Sramana”) or Pali samaṇa, likely via Middle Chinese 沙門 (shāmén).
  • שָׂטָן, satan (holder, recipient of a localized divine knowledge perverted consequently).
  • ша (ša), 山 ㄕㄢ, root ша- (to know “知道”) borrowed from Hebrew ש‎, letter which originally depicted a composite bow, which usually has the tips curving away from the archer when unstrung.

שמאן שָׂטָן,

Silence  perSOuNdality-off


persona

from Latin persōna (“mask; character”), of uncertain origin. Possibly from personō (“to sound through”); or from Ancient Greek πρόσωπον (prósōpon, “face; appearance; mask used in ancient theatre to denote a character or, more generally, a social role”); or from Etruscan 𐌘𐌄𐌓𐌔𐌖 (φersu). Doublet of person and parson.
πρόσωπον • (prósōpon)
  • face, visage, countenance
  • front
  • mask
  • character, part in a drama
  • appearance
  • person
πρός (prós, “towards”) +‎ ὤψ (ṓps, “eye”). The existence of Sanskrit प्रतीक (prátīka) indicates that this compound goes back to Proto-Indo-European *prétih₃kʷo-.

人物 ㄖㄣˊ ㄨˋ
पुरुष • (púruṣa)
ᏴᏫ  (yvwi)