氣場五大部位

氣

⩸

EMwSG

4 is 3 which is 1

Let 氣 Flow

Allowing innocence to be reborn

let qi be

let it be

氣 ㄑㄧˋcirculates inside the body through meridians that all intersect in the "energy centre" called 丹田 dāntián "cinnabar field" and is present in all manifestations of nature.

All four of the fundamental forces are, in fact, the manifestations of a single underlying (or unified) force which has yet to be discovered.

Just as electricity, magnetism, and the weak force were unified into the electroweak interaction, we work to unify all fundamental forces.

The current quantum mechanical interpretation of these forces is that the particles do not interact directly but manifest virtual particles that mediate the actual interactions.

All of the forces except for gravity have been consolidated into a "Standard Model" of interaction.

The effort to unify gravity with the other three fundamental forces is called quantum gravity. It postulates the existence of a virtual particle called the graviton, which would be the mediating element in gravity interactions. 

𝌼

Diminishment, suppression

減

to decrease; to subtract; to diminish

(arithmetic) to subtract

➥ Antonym: 加 (jiā)

(chemistry) basic

➥ Antonym: 酸 (suān)

55th tetragram of the 太玄經 Tài Xuán Jīng "Canon of Supreme Mystery"; "diminishment" (𝌼)

➥ Allowing the diminishment of the ego

Dunning–Kruger effect

The ancient Chinese system 太玄經 Tài Xuán Jīng" or "The Canon of Supreme Mystery" has the nonlinear arrangement of tridigrams in the magic square that differs from the linear arrangement according to which tridigrams correspond with numbers of Pythagorean numerology.

The system 太玄經 Tài Xuán Jīng and numerology.
Canon of Supreme Mystery and the magic square of numbers.

The book of Great Secret or the Canon of Supreme Mystery (太玄經 Tài Xuán Jīng) was composed by the Confucian author 揚雄 Yángxióng (53 BCE – 18 CE) as an imitation of the 易經 Yì jīng Book of Changes and an adaptation of nine numbers of the decimal system of calculation according to traditional Chinese symbols of the canon 易經 Yì jīng. The first draft of this work was completed in 2 BCE (in the decade before the fall of the Western Han dynasty). During the 晉朝 Jìn Cháo, Jin dynasty, an otherwise unknown person named 范望 Fan Wang salvaged the text and wrote a commentary on it, from which our text survives today. The difference between the Book of Supreme Mystery 太玄經 Tài Xuán Jīng and the Book of Changes 易經 Yì jīng consists of a difference in symbols which makes logical structure. Namely, the logic structure is formed by hexagrams in the book 易經 Yì jīng, and the logic structure is formed by tritetragrams in the book 太玄經 Tài Xuán Jīng, which specifies different philosophical senses which are incorporated in the two books.

The world consists of two opposite global beginnings 陽陰Yáng and Yīn according to the canon of changes 易經 Yì jīng and according to the canon 太玄經 Tài Xuán Jīng in the world there is a beginning intermediate between 陽陰Yáng and Yīn and accordingly, the world has the ternary device. Philosophical distinctions between the two books consist in it and also there is a reason because of why the Book of Supreme Mystery 太玄經 Tài Xuán Jīng was less well-known in ancient China rather than the Books of Changes 易經 Yì jīng as traditional philosophical and religious concepts in ancient China were dual that denied terminality of the global beginnings. That is symbols of 太玄經 Tài Xuán Jīng are tritetragrams which have lines of three types and consequently symbolize three world beginnings as against hexagrams in the book 易經 Yì jīng which have lines of two types and consequently symbolize two world beginnings.

It is possible to assume that mathematical principles of the system 太玄經 Tài Xuán Jīng were taken by 揚雄 Yángxióng from the philosophy of ancient India where tritetragrams were not known but there were nine numbers which are comparable to symbols of 太玄經 Tài Xuán Jīng, namely are comparable to nine tridigrams which form eighty-one tritetragrams (9 x 9 = 81), that is shown on charts:

The red colour shows the serial numbers of tridigrams in the Book of Supreme Mystery 太玄經 Tài Xuán Jīng, and the dark colour shows the numbers of the magic square. The linear arrangement of tridigrams in cells of the magic square is shown on the left, and the nonlinear arrangement is shown on the right. The nonlinear arrangement of tridigrams turns out as a result of the rearrangement that the grey arrows specify on the right chart. Namely tridigrams with serial numbers 2 and 8, and also 4 and 6 are interchanged in the position that forms the nonlinear arrangement.

According to the linear arrangement and the nonlinear arrangement, there are different ratios of tridigrams with numbers of the magic square, namely there are different values which correspond to tridigrams in the nonlinear system 太玄經 Tài Xuán Jīng in the Book of Supreme Mystery where values of numbers correspond with images of the Chinese philosophy, and in the linear system of Pythagorean numerology where values of numbers correspond with images of gods of the Greek mythology.

It is necessary to remind that linear numbers are represented on numerical cards by white colour in dark circles, and nonlinear numbers are represented by dark colour.

Below there are values and serial numbers of tridigrams in the text of 太玄經 Tài Xuán Jīng (which are specified by red numbers), and also there are values of tridigrams appropriate to images of gods in Greek mythology, and besides there is conformity with numerological numbers according to the linear and nonlinear arrangements of tridigrams in cells of the magic square.

1  - well-being 6/6.

Corresponds to number 6 according to the linear arrangement and according to the nonlinear arrangement.

The value of this tridigram in the text of the Supreme Mystery 太玄經 Tài Xuán Jīng is comparable to value in the context of Pythagorean numerology as to number 6 there corresponds to the Supreme gods of Greek mythology Ζεύς (Zeús) and Δημήτηρ (Dēmḗtēr) who personify the well-being and prosperity of the world.

2  - offence or fault 1/9.

Corresponds to number 1 according to the linear arrangement and number 9 according to the nonlinear arrangement.

Number 1 in Pythagorean numerology corresponds with the mythological image of Ἄρης (Árēs) who is the aggressive and self-satisfied god and consequently is the reason for events which are caused by the aggression that can cause feelings of fault or accusation from other gods. Therefore the value of this tridigram in the text of the Supreme Mystery 太玄經 Tài Xuán Jīng is comparable to value in the context of Pythagorean numerology.

3  - kind presage (good augury) 8/8.

Corresponds to number 8 according to the linear arrangement and according to the nonlinear arrangement.

The value of this tridigram in the text of the Supreme Mystery 太玄經 Tài Xuán Jīng is comparable to the value in the context of Pythagorean numerology as to the number 8 there corresponds mythological image of Ἀπόλλων (Apóllōn) who owns the Oracle at Δελφοί (Delphoí, Delphic Oracle) and consequently is the source of presages and predictions.

4  - regret 7/3.

This corresponds to number 7 according to the linear arrangement and number 3 according to the nonlinear arrangement.

Number 7 in Pythagorean numerology corresponds with the mythological image of Προμηθεύς (Promētheús) who counteracts the world order of the Supreme Olympic gods that can cause regret as Προμηθεύς (Promētheús) is chained to a rock in punishment for counteraction to the will of gods. And also number 7 corresponds with the mythological image of Ἥφαιστος (Hḗphaistos) Hephaestus who is thrown on the ground by the Supreme Olympic gods and as a result, Ἥφαιστος (Hḗphaistos) is the lame god that can cause regret. Therefore the value of this tridigram in the text of the Supreme Mystery 太玄經 Tài Xuán Jīng is comparable to value in the context of Pythagorean numerology.

5  - neutrality and fairness 5/5.

Corresponds to number 5 according to the linear arrangement and according to the nonlinear arrangement.

The value of this tridigram in the text of the Supreme Mystery 太玄經 Tài Xuán Jīng is comparable to value in the context of Pythagorean numerology as to number 5 there corresponds to the mythological image of Ἀθηνᾶ (Athēnâ) who is the central and neutral figure in the hierarchy of Olympic gods, namely Ἀθηνᾶ (Athēnâ) is the fair and wise goddess that determines independence of the contradictory (dual) beginnings of the world.

This tridigram occupies the middle position between two opposite poles in the sequence of 太玄經 Tài Xuán Jīng and consequently symbolizes neutrality.

6  - repentance 3/7.

Corresponds to number 3 according to the linear arrangement and number 7 according to the nonlinear arrangement.

Number 3 in Pythagorean numerology corresponds with the mythological image of Ἑρμῆς (Hermês) who is a conductor of souls in the empire of death where the person realizes the last mistakes that can cause repentance. Therefore the value of this tridigram in the text of the Supreme Mystery 太玄經 Tài Xuán Jīng is comparable to the value in the context of Pythagorean numerology.

7  - natural disaster 2/2.

Corresponds to number 2 according to the linear arrangement and according to the nonlinear arrangement.

The value of this tridigram in the text of the Supreme Mystery 太玄經 Tài Xuán Jīng is comparable to value in the context of Pythagorean numerology as to number 2 there correspond mythological images of Ἄρτεμις (Ártemis) and Ἑκάτη (Hekátē) who personify uncontrollable and savage forces of nature.

8  - happiness and good luck 9/1.

Corresponds to number 9 according to the linear arrangement and number 1 according to the nonlinear arrangement.

Number 9 in Pythagorean numerology corresponds with the mythological image of Ἀφροδίτη (Aphrodítē) who is the goddess of love and she has beauty that can cause happiness and good luck. Therefore the value of this tridigram in the text of the Supreme Mystery 太玄經 Tài Xuán Jīng is comparable to the value in the context of Pythagorean numerology.

9  - misfortune and evil (angry) 4/4.

Corresponds to number 4 according to the linear arrangement and according to the nonlinear arrangement.

Number 4 in Pythagorean numerology corresponds with the mythological image of Ἥρα (Hḗra) who is not the malicious goddess, but nevertheless, she is the reason for the misfortunes of other gods in that case when acts of gods contradict her representations about the world order. Namely, Ἥρα (Hḗra) is not the personification of evil but she is a zealous goddess and consequently, her image can be correlated to the value of this tridigram in the text of the Supreme Mystery 太玄經 Tài Xuán Jīng.

In the sequence of 太玄經 Tài Xuán Jīng, the ninth tridigram is last and means evil as is opposite to the first tridigram which means well-being and is on an opposite pole. Namely, the sequence of symbols 太玄經 Tài Xuán Jīng symbolizes the struggle between two opposite world beginnings which associate with the dual antagonism of good and evil which is the traditional representation of Chinese philosophy. But also in the sequence of 太玄經 Tài Xuán Jīng there is a middle symbol or the fifth tridigram which means the neutral attitude to the polar world beginnings, or means the connection of the opposite world beginnings that is not traditional for the Chinese philosophy, and in particular, it is not traditional for a dual system of symbols in the canon of changes I Ching though exists in the system of symbols in the Book of Supreme Mystery 太玄經 Tài Xuán Jīng.

Namely in the sequence of 太玄經 Tài Xuán Jīng, the initial tridigram has two indivisible lines and symbolizes kindness, and the last tridigram has two triple lines and symbolizes evil, but also there is the central tridigram which has two dual lines and symbolizes the neutral attitude to good and evil. Therefore tridigrams have a nonlinear arrangement in cells of the magic square in the system Tai Xuan Jing as the antagonism of good and evil cannot be compared to the linear arrangement of tridigrams, and in essence, the antagonism of good and evil cannot be correlated to numbers of the magic square the same as numbers of Pythagorean numerology correspond with numbers of the magic square. As there are different systems of numbers in numerology which symbolize the different phenomena and processes of the world around.

The nonlinear arrangement of tridigrams consists that even and odd numerological numbers in the structure of the magic square corresponding with tridigrams in which indivisible and triple lines form triangles, which is shown on the following charts:

Triangles of the top lines are shown at the left, namely red colour shows the triangle of indivisible lines and the green colour shows the triangle of triple lines on the top positions in tridigrams. Triangles of the bottom lines are shown on the right, namely red colour shows the triangle of indivisible lines and the green colour shows the triangle of triple lines on the bottom positions in tridigrams.

The shown triangles are key in the nonlinear arrangement of tridigrams, namely triangles are necessary for that tridigrams could symbolize the antagonism of good and evil in the structure of the magic square, which differs from the linear arrangement according to which tridigrams correspond with numbers of Pythagorean numerology.

Two systems of tridigrams have different philosophical values that assume differential application of two systems for the description of the phenomena and processes which have linear and nonlinear parameters. In particular, the nonlinear system can be applied to the description of psychological contradictions which are comparable to contradictions of good and evil and have nonlinear parameters, and the linear system can be applied to the description of the growth and weight of a human body which are linear parameters of people and gods. Namely if to accept a condition that indivisible lines symbolize high growth and the massive weight of a human body, dual lines symbolize average growth and the average weight of a human body, triple lines symbolize low growth and small weight of a human body, and also lines on the top positions symbolize growth and lines on the bottom positions symbolize the weight of a human body, then according to the linear arrangement of tridigrams within the magic square there is the following anthropometrical chart:

- low growth and the average weight of a human body are comparable to number 9 and the mythological image of the Aphrodite;  - low growth and massive human body are comparable to number 2 and mythological images of Artemis or Hecate;  - average growth and massive human body are comparable to number 7 and mythological images of Prometheus or Hephaestus;  - low growth and small weight of a human body are comparable to number 4 and mythological images of Hera or Leto;  - average growth and the average weight of a human body are comparable to number 5 and the mythological image of Athena;  - high growth and massive human body are comparable to number 6 and mythological images of Zeus or Demeter;  - average growth and small weight of a human body are comparable to number 3 and the mythological image of Hermes;  - high growth and small weight of the human body are comparable to number 8 and mythological images of Apollo or Dionysus;  - high growth and the average weight of a human body are comparable to number 1 and the mythological image of Ares. ➥ Cf. the additional information on the proportions of the human body and types of constitutions, and also the information on the comparison of : a human body with symbols of I Ching on pages of the website:  www.labyrinthgallery.64g.ru/const/const8en.htm.

It is necessary to tell that in ancient China, Greece, and India there were known different systems of numerological numbers, and in essence, in different cultures, there were known different algorithms according to which numbers correspond with cells of the magic square, and consequently, it is considered that there are distinctions between Chinese numerology and Indian numerology, or between Pythagorean numerology and other numerological systems though such opinion is incorrect. As actually there is one magic square of numbers, and different numerological systems are derivatives, that is distinctions consist of different ratios of numbers with cells of the magic square and in the phenomena described by means of numbers in a context of those or others numerological systems.

• Cf detailed information on linear and nonlinear systems of numerological numbers which are known in different cultures and in particular the information on the 九宮圖，即三階幻方，又稱九宮算或洛書 Lo Shu or the information about Indian numerology, in other sections of this site.
• Also, cf magic numerical cards and the magic numerical board, submitted on pages of this site section, where the principle of association for linear and nonlinear systems of numbers is realized, and in essence, the principle of connection for different numerological systems is realized.

濟 ㄐㄧˇ

to cross a river; to ferry

to help; to aid; to relieve

to be of help; useful

濟 ㄐㄧˇ

濟水 Ji River

濟濟 (ㄐㄧˇㄐㄧˇ, “horde of people; multitude”)

濟 ㄘㄞ many; much

I am multitudes

吾濟 『吾就濟』

忢濟

Electromagnetism

Electromagnetism is the interaction of particles with an electrical charge. Charged particles at rest interact through electrostatic forces, while in motion they interact through both electrical and magnetic forces.

For a long time, the electric and magnetic forces were considered to be different forces, but they were finally unified by James Clerk Maxwell in 1864, under Maxwell's equations. In the 1940s, quantum electrodynamics consolidated electromagnetism with quantum physics.

Electromagnetism is perhaps the most prevalent force in our world, as it can affect things at a reasonable distance and with a fair amount of energy.

Weak Interaction

The weak interaction is a compelling force that acts on the scale of the atomic nucleus. It causes phenomena such as beta decay. It has been consolidated with electromagnetism as a single interaction called the "electroweak interaction." The weak interaction is mediated by the W boson (there are two types, the W+ and W- bosons) and also the Z boson.

Strong Interaction

The strongest of the forces is the aptly-named strong interaction. It is the force that, among other things, keeps nucleons (protons and neutrons) bound together. In the helium atom, for instance, it is strong enough to bind two protons together even though their positive electrical charges cause them to repulse each other.

In essence, the strong interaction allows particles called gluons to bind together quarks to create the nucleons in the first place. Gluons can also interact with other gluons, which gives the strong interaction a theoretically infinite distance, although its significant manifestations are all at the subatomic level.

Gravity

Of the fundamental forces, gravity has the farthest reach but is the weakest in actual magnitude.

It is a purely attractive force which reaches through even the "empty" void of space to draw two masses toward each other. It keeps the planets in orbit around the sun and the moon in orbit around the Earth.

Gravitation is described under the theory of general relativity, which defines it as the curvature of spacetime around an object of mass. This curvature, in turn, creates a situation where the path of least energy is toward the other object of mass.