Re: -- UPDATE MAKE ME WHOLE, O LORD, AND I WILL BECOME WHOLE {@3: Sup: 77 - COMPLIANCE: HSUN (#83); Ego: 55 - DIMINISHMENT: CHIEN (#122)}
dolf <[email protected]>
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We must therefore respectfully disagree with DE ZENGOTITA's appraisal as
to the plethora of mere outward appearances (ie. not behind the scenes
effect of will), associated with the desire for preservation of dignity
consequential to the self sacrifice by #491 - AGENCY first responders to
the World Trade Centre, Islamic Terrorist event of 11 SEPTEMBER 2001:
"Before the representations multiplied to the point of pointlessness,
NEW YORK CITY firemen attained authentic #510 - *HERO* status. That
sense of them lasted longer for some people than for others--the last
straw for me was the marketing of that "CALENDAR OF #510 - *HEROES*"
showing real firemen, handsome fellows all, decked out in all their gear
but stripped to the waist and invitingly posed for their admirers.
There was a period early on when, no matter what your politics, if you
lived in NEW YORK CITY and you saw them on their trucks, flags anchored
to the fenders and streaming to the wind, and you knew what they had
done, what their comrades had done, you couldn't resist, you didn't want
to resist--your heart lifted out to them, to the #510 - HEROES riding by.
𝍀聚

#59 - MASSING (CHU) / H45 - CONGREGATION, CLUSTERING, GATHERING TOGETHER
(MASSING), FINISHED

WORLD TRADE CENTRE 11 SEPTEMBER 2001 MEMORIAL
Credits: "iStock (Getty Images) | Juntaski "
"FOR WHO IN THE HEAVEN CAN BE *COMPARED*-H6186: UNTO THE LORD?
#290 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#70, #200,
#20] / [#70, #200, #500] /
#306 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#6, #10,
#70, #200, #500] /
#366 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#10, #70,
#200, #10, #20, #50, #6] / [#10, #70, #200, #20, #6, #50, #10] = ʻârak
(H6186): {UMBRA: #290 % #41 = #3} 1) to arrange, set or put or lay in
order, set in array, prepare, order, ordain, handle, furnish, *ESTEEM*,
*EQUAL*, *DIRECT*, *COMPARE*; 1a) (Qal); 1a1) to arrange or set or lay
in order, arrange, state in order, set forth (a legal case), set in
place; 1a2) to compare, be comparable; 1b) (Hiphil) to value, tax;
#49 - FLIGHT (T'AO) as [#4 - BARRIER (HSIEN), #40 - LAW / MODEL (FA), #5
- KEEPING SMALL (SHAO)] /
#510 = #451 - PRAXIS OF RATIONALITY + #59 - MASSING (CHU) as [#400, #4,
#40, #10, #6, #700] = dâmâh (H1819): {UMBRA: #49 % #41 = #8} 1) to be
like, resemble; 1a) (Qal) to be like, resemble; 1b) (Piel); 1b1) *TO*
*LIKEN*, *COMPARE*; 1b2) to *IMAGINE*, think; 1c) (Hithpael) to make
oneself like; 1d) (Niphal);
#71 - STOPPAGE (CHIH) as [#40 - LAW / MODEL (FA), #1 - CENTRE (CHUNG),
#30 - BOLD RESOLUTION (YI)] = ʼêl (H410): {UMBRA: #31 % #41 = #31} 1)
god, god-like one, mighty one; 1a) *MIGHTY* *MEN*, *MEN* *OF* *RANK*,
*MIGHTY* *HEROES*; 1b) angels; 1c) god, false god, (demons,
imaginations); 1d) God, the one true God, Jehovah; 2) mighty things in
nature; 3) strength, power;
WHO AMONG THE SONS OF THE *MIGHTY*-H410: CAN BE *LIKENED*-H1819: UNTO
THE LORD?" [Psalm 89:6]
#510 = #451 - PRAXIS OF RATIONALITY + #59 - MASSING (CHU) as [#6, #400,
#4, #100] = dâqaq (H1854): {UMBRA: #204 % #41 = #40} 1) to crush,
pulverise, thresh; 1a) (Qal); 1a1) to crush; 1a2) to be fine; 1b)
(Hiphil) *TO* *PULVERISE*, *MAKE* *DUST* *OF*; 1c) (Hophal) to be crushed;
#510 = #451 - PRAXIS OF RATIONALITY + #59 - MASSING (CHU) as [#4, #400,
#50, #1, #40, #5, #10] = dýnamis (G1411): {UMBRA: #705 % #41 = #8} 1)
strength power, ability; 1a) inherent power, power residing in a thing
by virtue of its nature, or which a person or thing exerts and puts
forth; 1b) power for performing miracles; 1c) *MORAL* *POWER* *AND*
*EXCELLENCE* *OF* *SOUL*; 1d) the power and influence which belong to
riches and wealth; 1e) power and resources arising from numbers; 1f)
*POWER* *CONSISTING* *IN* *OR* *RESTING* *UPON* *ARMIES*, *FORCES*, *HOSTS*;
CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING: 4 BCE) COMMENTARY ON #451 -
PRAXIS OF RATIONALITY + #59 - MASSING (CHU) AS: "The Changes shows the
wise ruler offering sacrifices to the spirits gathered at the ancestral
temple, so that he may prepare for "the unforeseen"6 and forestall
confusion. Unity of mind and will is no less important in religious
practice than in the conduct of war.
... the superior man chooses to operate as much as possible behind the
scenes to effect his will.
... Appraisal 1 is aligned with Water, whose source and power are
invisible. Also hidden at this time of year are the myriad things, as
they burrow down, retreat, or die. With all "things reverting to their
base," the discussion naturally shifts to the ghosts and gods, whose
operations are by definition unseen, though the results of their
operations are manifest to all.
For the ancient Chinese, piety towards living and dead forebears was the
foundation of all #510 - *MORALITY*. Family feeling should inform the
#48 - RITUAL (eg: #492 = #451 - PRAXIS OF RATIONALITY + #41 - RESPONSE
(YING)) act so that the individual is naturally schooled in the
*PROPERLY* *REVERENTIAL* *ATTITUDE*, an attitude that could be extended
to #510 - *OTHER* *AUTHORITY* *FIGURES*.
Many also regarded ancestor worship as a prerequisite for good fortune,
since a man's ancestors could intercede on his behalf in the spirit
world, thereby *SECURING* *THE* *FAVOUR* *OF* *THE* *GODS* *IN*
*HEAVEN*. Here the Mystery shows the aged to be one step away from the
ancestors; a single barrier (the gate of death) separates the living
from the dead.
...
Those who merely fear the unknown show little inclination to embrace the
sacred cosmic norms. They splurge on sacrifices, presumptuously apply
for help from gods above their own station, and neglect their regular
duties. All such activities would anger, rather than satisfy the
inhabitants of the otherworld. Real love and honour inject an element of
solemn restraint into the #48 - RITUAL (eg: #492 = #451 - PRAXIS OF
RATIONALITY + #41 - RESPONSE (YING)) process. In actuality, these
cowards cheat the dead out of the true devotion that is their due.
APPRAISAL #7: Duly reverent, they gather at the hillside grave.
FATHOMING #9: Reverently gathering at the hillside grave
Means: Ritual is not forsaken.
The grave sited on a hill is regarded as especially favourable by
geomantic specialists, who see in the grave a symbol both of individual
death and family continuity. Here sacrifices to the dead ancestors
proceed with the utmost reverence. As one treats the dead, so is one
likely to treat the living members of one's family and, by extension,
#510 - *OTHER* *FIGURES* *OF* *AUTHORITY*. We may expect good fortune to
result.
"THE FEAR OF THE LORD IS TO HATE EVIL:
#510 = #451 - PRAXIS OF RATIONALITY + #59 - MASSING (CHU) as [#400, #5,
#80, #20, #5] = tahpukâh (H8419): {UMBRA: #516 % #41 = #24} 1)
*PERVERSITY*, perverse thing;
PRIDE, AND ARROGANCY, AND THE EVIL WAY, AND THE *FROWARD*-H8419 MOUTH,
DO I HATE." [Proverbs 8:13]
By analogy, in the world of Man the vicious or violent individual
(especially the #510 - *SLANDERER*) may cause widespread panic.
APPRAISAL #9: Snivel dripping collects at the nose.
The family gathers together.
FATHOMING #9: Snivel dripping and collecting at noses
Means: A *TIMELY* *FATE* *IS* *CUT* *OFF*.
According to YANG HSIUNG's own schema, these lines should be auspicious;
they should also convey an extreme example of 'massing' {eg. 15 OF THE
*ISLAMIC* *TERRORISTS* *WERE* *SAUDI* *ARABIAN*} ." [@1, pages 347 to 350]
There were a few iconic shots, to be sure, they were of otherwise
unknown men, smothered in uniforms, this one kneeling, weeping in the
#510 - *PULVERISED* RUBBLE, that one comforting a wounded woman in a
doorway. Then there were the real individuals, in the passing trucks,
or at the entrances to firehouses, receiving flowers and candles from
neighbours who once took them for granted. In other words, we saw real
people in glimpses, but glimpses of #510 - *GREAT* *POTENCY*, concrete
reminders of the fact that, though we didn't know details, they really
did run up those stairs while everybody else--ordinary people like you
and me--ran down.
We can finally #510 - *IMAGINE*, fully, gratefully, in wonder, just what
it took to do that. And so, the generic "FDNY" secured a position in
public analogous to the one individual #510 - *HEROES* used to occupy,
because of the way those vectors converged: "*DECLARING-H5046: THE END
FROM THE BEGINNING, AND FROM ANCIENT TIMES THE THINGS THAT ARE NOT YET
DONE, *SAYING*-H559:, MY *COUNSEL*-H6098: SHALL *STAND*-H6965:, AND I
WILL DO ALL MY PLEASURE:
#63 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#6 -
CONTRARIETY (LI), #50 - VASTNESS / WASTING (T'ANG), #3 - MIRED (HSIEN),
#4 - BARRIER (HSIEN)] / [#6, #40 - LAW / MODEL (FA), #3, #10 -
DEFECTIVENESS / DISTORTION (HSIEN), #4] = nâgad (H5046): {UMBRA: #57 %
#41 = #16} 1) to be conspicuous, tell, make known; 1a) (Hiphil) to tell,
declare; 1a1) to tell, announce, report; 1a2) to declare, make known,
expound; 1a3) to inform of; 1a4) to publish, declare, proclaim; 1a5) to
avow, acknowledge, confess; i) messenger (participle); 1a6) (Hophal)
*TO* *BE* *TOLD*, *BE* *ANNOUNCED*, *BE* *REPORTED*;
#241 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#1, #40,
#200] /
#257 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#6, #10,
#1, #40, #200] / [#10, #1, #40, #200, #6] /
#259 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#6, #2, #1,
#40, #200, #10] /
#276 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#5, #1,
#40, #10, #200, #500] = ʼâmar (H559): {UMBRA: #241 % #41 = #36} 1) to
say, speak, utter; 1a) (Qal) to say, to answer, to say in one's heart,
to think, to command, to promise, to intend; 1b) (Niphal) to be told, to
be said, to be called; 1c) (Hithpael) to boast, to act proudly; 1d)
(Hiphil) *TO* *AVOW*, *TO* *AVOUCH*;
#167 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#2, #70,
#90, #5] = ʻêtsâh (H6098): {UMBRA: #165 % #41 = #1} 1) *COUNSEL*,
*ADVICE*, *PURPOSE*;
#167 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#6, #5,
#100, #10, #40, #6] /
#210 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#100, #10,
#40, #50, #10] = qûwm (H6965): {UMBRA: #146 % #41 = #23} 1) to rise,
arise, stand, rise up, stand up; 1a) (Qal); 1a1) to arise; 1a2) to arise
(hostile sense); 1a3) to arise, become powerful; 1a4) *TO* *ARISE*,
*COME* *ON* *THE* *SCENE*; 1a5) to stand; i) to maintain oneself; ii) to
be established, be confirmed; iii) to stand, endure; iv) to be fixed; v)
to be valid; vi) to be proven; vii) to be fulfilled; viii) to persist;
ix) to be set, be fixed; 1a6) (Piel); i) to fulfil; ii) to confirm,
ratify, establish, impose; 1a7) (Polel) to raise up; 1a8) (Hithpael) to
raise oneself, rise up; 1a9) (Hiphil); i) to cause to arise, raise; ii)
to raise, set up, erect, build; iii) to raise up, bring on the scene;
iv) to raise up, rouse, stir up, investigate; v) to raise up,
constitute; vi) to cause to stand, set, station, establish; vii) to make
binding; viii) *TO* *CARRY* *OUT*, *GIVE* *EFFECT* *TO*; 1a10) (Hophal)
to be raised up;
#306 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#100, #200,
#1, #5] /
#321 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#20,
#100, #200, #1] / [#100, #200, #1, #500] = qârâʼ (H7121): {UMBRA: #301 %
#41 = #14} 1) to call, call out, recite, read, cry out, proclaim; 1a)
(Qal); 1a1) to call, cry, utter a loud sound; 1a2) to call unto, cry
(for help), call (with name of God); 1a3) to proclaim; 1a4) to read
aloud, read (to oneself), read; 1a5) *TO* *SUMMON*, *INVITE*, *CALL*
*FOR*, *CALL* *AND* *COMMISSION*, *APPOINT*, *CALL* *AND* *ENDOW*; 1a6)
to call, name, give name to, call by; 1b) (Niphal); 1b1) to call
oneself; 1b2) to be called, be proclaimed, be read aloud, be summoned,
be named; 1c) (Pual) to be called, be named, be called out, be chosen;
#290 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#30, #40,
#7, #200, #8, #5] = mizrâch (H4217): {UMBRA: #255 % #41 = #9} 1) *PLACE*
*OF* *SUNRISE*, *EAST*; 1a) sunrise, east (with 'sun'); 1b) the east
(without 'sun'); 1b1) to or toward the place of sunrise; 1b2) to the
east, eastward;
#321 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#1,
#10, #300, #10] /
#366 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#1, #50,
#300, #10, #5] = ʼîysh (H376): {UMBRA: #311 % #41 = #24} 1) *MAN*; 1a)
man, male (in contrast to woman, female); 1b) husband; 1c) human being,
person (in contrast to God); 1d) servant; 1e) mankind; 1f) champion; 1g)
great man; 2) whosoever; 3) each (adjective);
#321 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#30,
#1, #200, #900] = ʼerets (H776): {UMBRA: #291 % #41 = #4} 1) land,
earth; 1a) earth; 1a1) whole earth (as opposed to a part); 1a2) earth
(as opposed to heaven); 1a3) earth (inhabitants); 1b) land; 1b1)
*COUNTRY*, territory; 1b2) district, region; 1b3) tribal territory; 1b4)
piece of ground; 1b5) land of Canaan, Israel; 1b6) inhabitants of land;
1b7) Sheol, land without return, (under) world; 1b8) city (-state); 1c)
ground, surface of the earth; 1c1) ground; 1c2) soil; 1d) (in phrases);
1d1) people of the land; 1d2) space or distance of country (in
measurements of distance); 1d3) level or plain country; 1d4) land of the
living; 1d5) end(s) of the earth; 1e) (almost wholly late in usage);
1e1) lands, countries; i) often in contrast to Canaan;
#222 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#6, #10,
#4, #2, #200] / [#10, #4, #2, #200, #6] /
#242 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#6, #30,
#4, #2, #200] /
#516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI)
/ *CRUCIFIXION* OF 3 APRIL 33 AD as [#300, #10, #4, #2, #200] = dâbar
(H1696): {UMBRA: #206 % #41 = #1} 1) to speak, declare, converse,
command, promise, warn, threaten, sing; 1a) (Qal) to speak; 1b) (Niphal)
to speak with one another, talk; 1c) (Piel); 1c1) to speak; 1c2) to
promise; 1d) (Pual) *TO* *BE* *SPOKEN*; 1e) (Hithpael) to speak; 1f)
(Hiphil) to lead away, put to flight;
#54 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#5, #40,
#6, #2, #1] / [#6, #30, #5, #2, #10, #1] /
#63 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#10, #2,
#10, #1, #600] / [#2, #1, #20, #600] /
#93 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#40, #2,
#1, #10, #600] = bôwʼ (H935): {UMBRA: #9 % #41 = #9} 1) to go in, enter,
come, go, come in; 1a) (Qal); 1a1) to enter, come in; 1a2) to come; i)
to come with; ii) to come upon, fall or light upon, *ATTACK* (*ENEMY*);
iii) to come to pass; 1a3) to attain to; 1a4) to be enumerated; 1a5) to
go; 1b) (Hiphil); 1b1) to lead in; 1b2) to carry in; 1b3) to bring in,
cause to come in, gather, cause to come, bring near, bring against,
bring upon; 1b4) *TO* *BRING* *TO* *PASS*; 1c) (Hophal); 1c1) to be
brought, brought in; 1c2) to be introduced, be put;
#306 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#6, #10,
#90, #200] / [#10, #6, #90, #200] /
#342 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#30, #10,
#6, #90, #200, #6] = yâtsar (H3335): {UMBRA: #300 % #41 = #13} 1) to
form, fashion, frame; 1a) (Qal) to form, fashion; 1a1) of human
activity; 1a2) of divine activity; i) of creation; 1) of original
creation; 2) of individuals at conception; 3) of Israel as a people; ii)
to frame, pre-ordain, plan (fig. of divine) purpose of a situation);
1a3) (Niphal) to be formed, be created; 1a4) (Pual) to be predetermined,
be pre-ordained; 1a5) (Hophal) to be formed;
#229 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#1, #2,
#10, #200, #10, #6] = ʼabbîyr (H47): {UMBRA: #213 % #41 = #8} 1) mighty,
valiant; 1a) of men; 1b) of angels; 1c) of animals; 1d) (metaph); 1d1)
*OF* *ENEMIES*; 1d2) of princes; 1d3) of sacrificial objects; 1e)
*OBSTINATE* (fig.);
#54 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#2, #30, #2,
#20] = lêb (H3820): {UMBRA: #32 % #41 = #32} 1) inner man, mind, will,
*HEART*, understanding; 1a) inner part, midst; 1a1) midst (of things);
1a2) heart (of man); 1a3) soul, heart (of man); 1a4) mind, knowledge,
thinking, reflection, memory; 1a5) inclination, resolution,
determination (of will); 1a6) conscience; 1a7) heart (of moral
character); 1a8) as seat of appetites; 1a9) as seat of emotions and
passions; 1a10) as seat of courage;
#229 - *NOUMENON* *RESONANCE* FOR 11 SEPTEMBER 2001 as [#30, #90,
#4, #100, #5] = tsᵉdâqâh (H6666): {UMBRA: #199 % #41 = #35} 1) justice,
righteousness; 1a) righteousness (in government); 1a1) of judge, ruler,
king; 1a2) of law; 1a3) of Davidic king Messiah; 1b) righteousness (of
God's attribute); 1c) righteousness (in a case or cause); 1d)
*RIGHTEOUSNESS*, *TRUTHFULNESS*; 1e) righteousness (as ethically right);
1f) righteousness (as vindicated), justification, salvation; 1f1) of
God; 1f2) prosperity (of people); 1g) righteous acts;
#309 as [#6, #1, #100, #200, #2] = qârab (H7126): {UMBRA: #302 %
#41 = #15} 1) *TO* *COME* *NEAR*, *APPROACH*, *ENTER* *INTO*, *DRAW*
*NEAR*; 1a) (Qal) to approach, draw near; 1b) (Niphal) to be brought
near; 1c) (Piel) to cause to approach, bring near, cause to draw near;
1d) (Hiphil) *TO* *BRING* near, bring, present;
*CALLING*-H7121: A RAVENOUS (eg: *KORPPI* *ON* *OIKEUS* / RAVEN IS
RIGHT) BIRD FROM THE *EAST*-H4217:, THE *MAN*-H376: THAT EXECUTETH MY
*COUNSEL*-H6098: FROM A FAR *COUNTRY*-H776: YEA, I HAVE *SPOKEN*-H1696:
IT, I WILL ALSO *BRING*-H935: IT TO PASS; I HAVE *PURPOSED*-H3335: IT, I
WILL ALSO DO IT.
HEARKEN UNTO ME, YE *STOUTHEARTED*-H47-H3820:, THAT ARE FAR FROM
*RIGHTEOUSNESS*-H6666: I *BRING*-H7126: NEAR MY *RIGHTEOUSNESS*-H6666:
IT SHALL NOT BE FAR OFF, AND MY SALVATION SHALL NOT TARRY: AND I WILL
PLACE SALVATION IN ZION FOR ISRAEL MY GLORY." [Isaiah 46:10-13]
I am a man from the east.
Do you think that it might be me that is to stand at the end of this age
and REBUKE EACH OF YOU (eg: ISLAMISTS, ROMAN CATHOLICS, ANGLICAN,
ORTHODOX et al) IN PROCLAIMING YOU UNRIGHTEOUS FOR ETERNITY by the hand
of the ALMIGHTY?
TO BE CONTINUED ....
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Reified%20Vivification.pdf>
@1 - Michael Nylan, A Translation with Commentary of the T'AI HSÜAN
CHING (The Canon of Supreme Mystery) by Yang Hsiung, 1993, State
University of New York
@2 - Tanesha Peeples, 22 April 2022, Opinion: Republican Greed Is
Fuelling American Gun Violence, The Black Wall Street Times
<https://theblackwallsttimes.com/2022/04/22/opinion-republican-greed-is-fueling-american-gun-violence/>
Initial Post: 20 July 2022
On 25/7/2022 11:14, dolf wrote:
> -- (DRAFT) PREMEDIATED (ADVOCATED) MEDIA POSSESSING A CAPABLE ROLE IN
> REIFIED VIVIFICATION
>
> (c) 2022 Dolf Leendert Boek, Revision: 25 July 2022
>
> In light of the self sacrifice by #491 - AGENCY first responders to
> the World Trade Centre, Islamic Terrorist event of 11 SEPTEMBER 2001:
>
> INFINITY: Accumulative 146,097 days each GREGORIAN 400 YEARS % 22 = 13
> SEPTEMBER 2001 is then the COURSE OF NATURE [#205 <--> #164] anchor to
> ANTHROPOCENTRIC SINGULARITY as deterministic arbitrators /
> facilitators of #492 - VOLUNTARY FREE WILL
>
> DE ZENGOTITA's question is especially pertinent given such a twilight
> to the twentieth century: When historians look back, will the rise of
> rock and roll and television--pop culture generally--take on a
> significance comparable to the Reformation? [Page 100]
>
> To paraphrase his eulogy, will the smug emergence of #231 - TEEN /
> YOUTH permissive culture with their insatiable economic materialism
> and hedonism being an antithesis to the #451 - PRAXIS OF RATIONALITY
> as its natural right be considered analogous to the rise of the
> bourgeoisie within the seventeen century or possess sufficient freedom
> of conscience by the endowment of #492 - VOLUNTARY FREE WILL as the
> proletariat of the nineteenth century when Australia led the world in
> the advancement of human rights and democratic principles in its
> labour movement of an 8-hour-day that occurred within the 1850s and
> brought about a revolution in workers rights?
>
> Will the cacophony of the great performers and amusers of this
> plenteous "circus and bread" culture be instead then regarded as the
> heroes of this age in being the founders and propagators of its "NERO
> FUDDLES WHILST ROME BURNS" ethos which as rights self entitlement then
> engages within urban warfare against its #491 - AGENCY first responders?
>
> Let's dispense with how essential they are to the facilitation of free
> will and its unalienable rights and amongst these are #500 - LIFE,
> #500 - LIBERTY, and the #501 - PURSUIT OF HAPPINESS.
>
> Maybe we ought as DE ZENGOTITA suggests, just forget the whole
> statesman, warrior, scientist, artist, thinker, journaliser, agency,
> business entrepreneur thing--heroic idols of that type are dead or
> dying surely?
>
> 
> Credits: "iStock (Getty Images) | metamorworks"
>
> "AND EVERY BOOK YOU TAKE
> AND YOU DUST OFF FROM THE SHELF
> HAS LINES BETWEEN LINES BETWEEN LINES
> THAT YOU READ ABOUT YOURSELF
> BUT DOES A LIGHT SHINE ON YOU?"
> {@5: Sup: 80 - LABOURING: CH'IN (#243: ʼôwr (H216): *LIGHT*;
> *HEAVENLY* *LUMINARIES*: *MOON*, *SUN*, *STARS* / tseʼĕtsâʼ (H6631):
> *OFFSPRING* *OF* *MEN*; *PRODUCE* *OF* *EARTH*); Ego: 81 - FOSTERING:
> YANG (#231: ʻôwlâm (H5769): *ANCIENT* *TIME* / zâqên (H2205): *ELDER*
> *OF* *THOSE* *HAVING* *AUTHORITY*)}
>
> YOUTUBE: "THE LAST MAN ON EARTH (WOLF ALICE)"
>
> <https://www.youtube.com/watch?v=xzH6toY_EPw>
>
> Most surely I am a nostalgic slave to the everlasting mind, a
> sojourner amongst the faithless peoples of the earth and an
> anachronism clinging to the judgement: "IF THE WORLD HATE YOU, YE KNOW
> THAT IT HATED ME (ie. #509 - *CRUCIFIXION* ON 3 APRIL 33 AD / #514 =
> #451 - PRAXIS OF RATIONALITY + #63 - WATCH (SHIH) as [#5, #40, #10,
> #200, #8, #200, #1, #50] = miséō (G3404): *PURSUE* *WITH* *HATRED*)
> BEFORE IT HATED YOU. IF YE WERE OF THE WORLD, THE WORLD WOULD LOVE HIS
> OWN:
>
> BUT BECAUSE YE ARE NOT OF THE WORLD, BUT I HAVE CHOSEN YOU OUT OF THE
> WORLD, THEREFORE THE WORLD HATETH YOU.
>
> REMEMBER THE WORD THAT I SAID UNTO YOU, THE SERVANT (ie.
>
> #509 - *NOUMENON* *RESONANCE* FOR 3 APRIL as [#4, #70, #400, #30,
> #5] / #509 = #451 - PRAXIS OF RATIONALITY + #58 - GATHERING IN (HSI) =
> doûlos (G1401): *DEVOTED* TO ANOTHER TO THE DISREGARD OF ONE'S OWN
> INTERESTS / #509 - YAHAD AS JEWISH CHRISTIAN SECTARIAN ASSOCIATION
> [Acts 9:2; 28:22]
>
> ) IS NOT GREATER THAN HIS LORD. IF THEY HAVE PERSECUTED ME, THEY WILL
> ALSO PERSECUTE YOU; IF THEY HAVE KEPT (ie. #448 - *NOUMENON*
> *RESONANCE* FOR 3 APRIL as [#300, #8, #100, #8, #9, #5, #10, #8] /
> #473 = #451 - PRAXIS OF RATIONALITY + #22 - RESISTANCE (KE) = tēréō
> (G5083): TO *GUARD*) MY SAYING, THEY WILL KEEP YOURS ALSO.
>
> BUT ALL THESE THINGS WILL THEY DO (ie. #180 - *NOUMENON*
> *RESONANCE* FOR 3 APRIL as [#5, #80, #70, #10, #5, #10] poiéō (G4160):
> TO *MAKE* *ONE* *DO* *SOMETHING*) UNTO YOU FOR MY NAME'S SAKE, BECAUSE
> THEY KNOW NOT HIM THAT SENT ME.
>
> #403 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #70, #3, #10,
> #20, #70, #200] = logikós (G3050): {UMBRA: #403 % #41 = #34} 1)
> *PERTAINING* *TO* *SPEECH* *OR* *SPEAKING*; 2) pertaining to the
> reason or logic; 2a) *SPIRITUAL*, *PERTAINING* *TO* *THE* *SOUL*; 2b)
> *AGREEABLE* *TO* *REASON*, *FOLLOWING* *REASON*, *REASONABLE*, *LOGICAL*;
>
> G3050@{
> @1: Sup: 30 - BOLD RESOLUTION: YI (#30); Ego: 30 - BOLD RESOLUTION:
> YI (#30),
> @2: Sup: 19 - FOLLOWING: TS'UNG (#49); Ego: 70 - SEVERANCE: KE (#100),
> @3: Sup: 22 - RESISTANCE: KE (#71); Ego: 3 - MIRED: HSIEN (#103),
> @4: Sup: 32 - LEGION: CHUANG (#103); Ego: 10 - DEFECTIVENESS,
> DISTORTION: HSIEN (#113),
> @5: Sup: 52 - MEASURE: TU (#155); Ego: 20 - ADVANCE: CHIN (#133),
> @6: Sup: 41 - RESPONSE: YING (#196 - I AM NOT ONE OF LOUD VOICE
> {%37}); Ego: 70 - SEVERANCE: KE (#203),
> @7: Sup: 79 - DIFFICULTIES: NAN (#275); Ego: 38 - FULLNESS: SHENG
> (#241),
> Male: #275; Feme: #241
> } // #403 - diatíthemai (G1303): *TO* *DISPOSE* *OF* *BY* *WILL*,
> *MAKE* *A* *TESTAMENT*;
>
> #275 - *NOUMENON* *RESONANCE* FOR 3 APRIL 33 AD as [#1, #80, #70,
> #30, #70, #3, #10, #1, #10] /
> #465 = #451 - PRAXIS OF RATIONALITY + #14 - PENETRATION (JUI) [#505
> CE] as [#1, #80, #70, #30, #70, #3, #10, #1, #200] = apología (G627):
> {UMBRA: #265 % #41 = #19} 1) verbal defence, *SPEECH* *IN* *DEFENCE*;
> 2) a *REASONED* *STATEMENT* *OR* *ARGUMENT*;
>
> #436 - *NOUMENON* *RESONANCE* FOR 3 APRIL 33 AD as [#50, #80,
> #300, #6] / [#6, #50, #80, #300] /
> #448 - *NOUMENON* *RESONANCE* FOR 3 APRIL 33 AD as [#6, #2, #50,
> #80, #300, #10] /
> #465 = #451 - PRAXIS OF RATIONALITY + #14 - PENETRATION (JUI) [#505
> CE] as [#30, #50, #80, #300, #5] = nephesh (H5315): {UMBRA: #430 % #41
> = #20} 1) *SOUL*, *SELF*, life, creature, person, appetite, *MIND*,
> living being, desire, emotion, passion; 1a) that which breathes, the
> breathing substance or being, soul, the inner being of man; 1b) living
> being; 1c) living being (with life in the blood); 1d) the man himself,
> self, person or individual; 1e) seat of the appetites; 1f) seat of
> emotions and passions; 1g) *ACTIVITY* *OF* *MIND*; 1g1) dubious; 1h)
> *ACTIVITY* *OF* *THE* *WILL*; 1h1) dubious; 1i) activity of the
> character; 1i1) dubious;
> 𝌓銳
> 
> #14 - PENETRATION (JUI) [#505 CE] / H53 - DEVELOPMENT (GRADUAL
> PROGRESS), INFILTRATING, ADVANCEMENT:
>
> #465 = #451 - PRAXIS OF RATIONALITY + #14 - PENETRATION (JUI) [#505
> CE] as [#9, #5, #30, #70, #50, #300, #1] = thélō (G2309): {UMBRA: #844
> % #41 = #24} 1) *TO* *WILL*, *HAVE* *IN* *MIND*, *INTEND*; 1a) to be
> resolved or determined, to purpose; 1b) to desire, to wish; 1c) to
> love; 1c1) to like to do a thing, be fond of doing; 1d) to take
> delight in, have pleasure;
>
> CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING: 4 BCE) COMMENTARY ON #451
> - PRAXIS OF RATIONALITY + #14 - PENETRATION (JUI) AS: "...THE
> ADVANTAGES OF "CONCENTRATING THE #465 - *MIND*, AND UNIFYING THE #465
> - *WILL*" ARE MANIFOLD. UNSWERVING DEVOTION TO LEARNING FINALLY
> ENABLES THE INDIVIDUAL TO "CONTACT THE #465 - *SPIRITS*, BECOMING A
> PARTNER IN THE TRIAD WITH HEAVEN AND EARTH."
>
> AS ONE TEXT WRITES: TO BE ONE (ie. NOUS #1 - 3 APRIL 33 AD) WITH
> PHENOMENA AND BE ABLE TO SEE THEIR UNDERLYING CONTINUITY IS CALLED
> #465 - "*GODLIKE*"; TO BE ONE WITH AFFAIRS AND BE ABLE TO TRANSFORM
> [THEM] IS CALLED "WISDOM." . . . ONLY THE NOBLE MAN WHO HOLDS ON TO
> THE ONE (ie. NOUS #1 - 3 APRIL 33 AD) CAN ATTAIN TO THIS..." [@1, page
> 158]
>
> #465 = #451 - PRAXIS OF RATIONALITY + #14 - PENETRATION (JUI) [#505
> CE] as [#4, #1, #10, #40, #70, #50, #10, #70, #10, #200] = daimónion
> (G1140): {UMBRA: #305 % #41 = #18} 1) *THE* *DIVINE* *POWER*, *DEITY*,
> *DIVINITY*; 2) *A* *SPIRIT*, a being inferior to God, superior to men;
> 3) evil spirits or the messengers and ministers of the devil;
>
> H561@{
> @1: Sup: 1 - CENTRE: CHUNG (#1); Ego: 1 - CENTRE: CHUNG (#1),
> @2: Sup: 41 - RESPONSE: YING (#42); Ego: 40 - LAW/MODEL: FA (#41),
> @3: Sup: 79 - DIFFICULTIES: NAN (#121); Ego: 38 - FULLNESS: SHENG
> (#79),
> Male: #121 - hâlal (H1984): *TO* *SHINE* *OF* *GOD'S* *FAVOUR* /
> *TO* *FLASH* *FORTH* *LIGHT*; Feme: #79
> } // #241
>
> #241 as [#1, #40, #200] = ʼêmer (H561): {UMBRA: #241 % #41 = #36} 1)
> *UTTERANCE*, *SPEECH*, *WORD*, saying, promise, command;
>
> IF I HAD NOT COME AND SPOKEN (ie. #81 - *NOUMENON* *RESONANCE* FOR
> 3 APRIL as [#5, #30, #1, #30, #5, #10] / #275 - *NOUMENON*
> *RESONANCE* FOR 3 APRIL as [#5, #30, #1, #30, #8, #200, #1] = laléō
> (G2980): TO *DECLARE* *ONE'S* *MIND*) UNTO THEM, THEY HAD NOT HAD SIN:
> BUT NOW THEY HAVE NO CLOAK FOR THEIR SIN." [John 15:18-22]
>
> 𝍆內
> 
> #65 - INNER (#175 - MEN WHO FATHERED CHILDREN / WOMAN GIVING BIRTH) /
> H54 - MARRIAGEABLE MAIDEN, CONVERTING THE MAIDEN
>
> REDUCTIO AD HITLERUM ON 10 OCTOBER 1941 WITH IDEA @33: "*WAR* has
> returned to its primitive form. The *WAR* of people against people is
> giving place to another *WAR*—a *WAR* for the possession of the great
> spaces.
>
> #135 - *ADJUSTER* *PROTOTYPE* *TO* #1080 - HETEROS (@1 - ATUM, @5 -
> SHU) THEORY OF NUMBER as [#100, #5, #30] /
> #175 as [#40, #100, #5, #30] = qâhâl (H6951): {UMBRA: #135 % #41 =
> #12} 1) assembly, company, congregation, convocation; 1a) assembly;
> 1a1) *FOR* *EVIL* *COUNSEL*, *WAR* *OR* *INVASION*, *RELIGIOUS*
> *PURPOSES*; 1b) company (of returning exiles); 1c) congregation; 1c1)
> as organised body;
>
> Originally *WAR*was nothing but a struggle for pasture-grounds. To-day
> *WAR* is nothing but a struggle for the riches of nature. By virtue of
> an inherent law, these riches belong to him who conquers them.
>
> #180 - *NOUMENON* *RESONANCE* FOR 3 APRIL 33 AD as [#10, #80, #900] /
> #232 - *NOUMENON* *RESONANCE* FOR 3 APRIL 33 AD as [#6, #50, #80,
> #90, #6] /
> #275 - *NOUMENON* *RESONANCE* FOR 3 APRIL 33 AD as [#30, #5, #80,
> #10, #90, #50, #10] /
> #175 as [#5, #80, #900] = pûwts (H6327): {UMBRA: #176 % #41 = #12} 1)
> *TO* *SCATTER*, *BE* *DISPERSED*, *BE* *SCATTERED*; 1a) (Qal) to be
> dispersed, be scattered; 1b) (Niphal); 1b1) to be scattered; 1b2) to
> be spread abroad; 1c) (Hiphil) to scatter; 1d) Hithpael) scatter; 2)
> (Qal) to flow, overflow; 3) to break; 3a) (Polel) to shatter; 3b)
> (Pilpel) to dash to pieces;
>
> #175 as [#6, #80, #30, #9, #10, #600] = pâlîyṭ (H6412): {UMBRA: #129 %
> #41 = #6} 1) *REFUGEE*, *FUGITIVE*, escaped one;
> The great *MIGRATIONS* set out from the East. With us begins the ebb,
> from West to East. That's in accordance with the laws of nature. By
> means of the struggle, the elites are continually renewed.
>
> The law of selection justifies this incessant struggle, by allowing
> the survival of the fittest.
>
> *CHRISTIANITY* *IS* *A* *REBELLION* *AGAINST* *NATURAL* *LAW*, *A*
> *PROTEST* *AGAINST* *NATURE*. Taken to its logical extreme,
> Christianity would mean the systematic cultivation of the human
> failure." [page 51]
>
> 
> 
> 
> 
>
> <http://www.grapple369.com/?date:2015.4.3>
>
> .jackNote@zen: 4, row: 1, col: 5, nous: 1 [DATE: 2015.4.3, SUPER: #516
> = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) / #76 - Strength's
> Warning Signs, Revealers of Virtue; I-Ching: H20 - Viewing,
> Contemplation (view), Looking up; Tetra: 64 - SINKING (CH'EN), EGO:
> #331 / #1 - To Guide with Names, Reason's Realisation; I-Ching: H58 -
> Joy, Open, Lake; Tetra: 24 - JOY (LE)]
>
> IMMANUEL KANT'S PROLEGOMENA (1783) COMMENTARY ON SECTION #44 -
> MODERATE VALUES, SETTING UP PRECEPTS; I-CHING: H1 - PURE YANG,
> CREATIVE PRINCIPLE / HEAVEN, FORCE, STRONG ACTION, THE KEY, GOD;
> TETRA: 36 - STRENGTH (CH'IANG) AS IDEA @331: "In this examination it
> is in general further noteworthy: that the #403 - *IDEAS* *OF*
> *REASON* are not, like the categories, helpful to us in some way in
> using the understanding with respect to experience, but are completely
> dispensable with respect to such use, nay, are contrary to and
> obstructive of the maxims for the cognition of nature through reason,
> although they are still quite necessary in another respect, yet to be
> determined.
>
> In explaining the appearances of the #465 - *SOUL* (ie. #451 - PRAXIS
> OF RATIONALITY + #14 - PENETRATION (JUI) [#505 CE]), we can be
> completely indifferent to whether it is a simple substance or not; for
> we are unable through any possible experience to make the concept of a
> simple being sensorily intelligible, hence intelligible in concreto;
> and this concept is therefore completely empty with respect to all
> hoped-for insight into the cause of the appearances, and cannot serve
> as a principle of explanation of that which supplies #516 - *INNER* OR
> *OUTER* *EXPERIENCE* (ie. #451 - PRAXIS OF RATIONALITY + #65 - INNER
> (NEI)).
>
> "NOW TO HIM THAT IS OF POWER TO ESTABLISH YOU ACCORDING TO MY GOSPEL,
> AND THE PREACHING OF JESUS CHRIST, ACCORDING TO THE REVELATION OF THE
> MYSTERY, WHICH WAS KEPT SECRET SINCE THE WORLD BEGAN, BUT NOW IS MADE
> MANIFEST, AND BY THE SCRIPTURES OF THE PROPHETS, ACCORDING TO THE
> COMMANDMENT OF THE EVERLASTING GOD, MADE KNOWN TO ALL NATIONS FOR THE
> OBEDIENCE OF FAITH:
>
> TO GOD ONLY WISE, BE GLORY THROUGH JESUS CHRIST FOR EVER. AMEN."
> [Romans 16:27]
>
> Just as little can the *COSMOLOGICAL* *IDEAS* *OF* *THE* *BEGINNING*
> *OF* *THE* *WORLD* *OR* *THE* *ETERNITY* *OF* *THE* *WORLD* (a parte
> ante) *HELP* *US* *TO* *EXPLAIN* *ANY* *EVENT* *IN* *THE* *WORLD*
> *ITSELF*. Finally, in accordance with a correct maxim of natural
> philosophy, we must refrain from all explanations of the organization
> of nature drawn from the #465 - *WILL* *OF* *A* *SUPREME* *BEING* (ie.
> #451 - PRAXIS OF RATIONALITY + #14 - PENETRATION (JUI) [#505 CE]),
> because this is no longer natural philosophy but an admission that we
> have come to the end of it. These ideas therefore have a completely
> different determination of their use from that of the categories,
> through which (and through the principles built upon them) experience
> itself first became possible.
>
> Nevertheless our laborious analytic of the understanding would have
> been entirely superfluous, if our aim had been directed toward nothing
> other than mere cognition of nature insofar as such cognition can be
> given in experience; for reason conducts its affairs in both
> mathematics and natural science quite safely and quite well, even
> without any such subtle deduction; hence our critique of the
> understanding joins with the ideas of pure reason for a purpose that
> lies beyond the use of the understanding in experience, though we have
> said above that the use of the understanding in this regard is wholly
> impossible and without object or significance. There must nonetheless
> be agreement between what belongs to the nature of reason and of the
> understanding, and the former must contribute to the perfection of the
> latter and cannot possibly confuse it." [pages 83, 84]
>
> CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING: 4 BCE) COMMENTARY ON #451
> - PRAXIS OF RATIONALITY + #65 - INNER (NEI) AS HEAD: Yin, leaving its
> inside, goes to stay on the #516 - *OUTSIDE*. Yang, leaving its #516 -
> *OUTSIDE*, goes to stay on the *INSIDE*. The myriad things come to
> completion.
>
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#6,
> #8, #6, #90, #6, #400] = chûwts (H2351): {UMBRA: #104 % #41 = #22} 1)
> *OUTSIDE*, *OUTWARD*, street, the outside;
>
> With Appraisal no. 3, the Cold Dew solar period begins. As yin ch'i
> completely fills Heaven and Earth, and yang returns below, transition
> becomes an appropriate theme for the tetragram. In particular, this
> tetragram focuses on one transition point, marriage, which parallels
> yin's current position as it experiences the onset of full maturity.
> Marriage, as the Changes tells us, is simultaneously end and
> beginning, transitory yet eternal. #48 - RITUALS (eg: #492 = #451 -
> PRAXIS OF RATIONALITY + #41 - RESPONSE (YING) as [#2, #9, #40, #1,
> #400, #600] = ṭumʼâh (H2932): *RITUAL*) often acknowledge the
> confusion of such transitional times by reversing some aspects of
> customary order.
>
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#2,
> #8, #100, #6, #400] /
> #528 - *NOUMENON* *RESONANCE* FOR 3 APRIL 33 AD as [#20, #8, #100,
> #400] = chuqqâh (H2708): {UMBRA: #113 % #41 = #31} 1) statute,
> ordinance, limit, *ENACTMENT*, *SOMETHING* *PRESCRIBED*; 1a) statute;
>
> In both the #516 - *BETROTHAL* *AND* *NUPTIAL* *CEREMONIES* of ancient
> China, for example, when the bride is introduced to the groom's house,
> she finds her future husband giving precedence to her.
>
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#20,
> #30, #6, #30, #400, #10, #500] = kᵉlûwlâh (H3623): {UMBRA: #91 % #41 =
> #9} 1) *BETROTHALS*, espousals;
>
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#80,
> #1, #100, #1, #4, #70, #200, #10, #50] /
#471 = #451 - PRAXIS OF
> RATIONALITY + #20 - ADVANCE (CHIN) as [#80, #1, #100, #1, #4, #70,
> #200, #5, #10] = parádosis (G3862): {UMBRA: #666 % #41 = #10} 1)
> giving up, giving over; 1a) the act of giving up; 1b) the surrender of
> cities; 2) *A* *GIVING* *OVER* *WHICH* *IS* *DONE* *BY* *WORD* *OF*
> *MOUTH* *OR* *IN* *WRITING*, i.e. *TRADITION* *BY* *INSTRUCTION*,
> *NARRATIVE*, *PRECEPT*, etc.; 2a) objectively, that which is
> delivered, the substance of a teaching; 2b) of the body of precepts,
> esp. ritual, which in the opinion of the later Jews were orally
> delivered by Moses and orally transmitted in unbroken succession to
> subsequent generations, which *PRECEPTS*, *BOTH* *ILLUSTRATING* *AND*
> *EXPANDING* *THE* *WRITTEN* *LAW*, as they did were to be obeyed with
> equal reverence;
>
> THE ORACLES (#246 - ʼimrâh (H565): *WORD* as #410 - dâth (H1882):
> *LAW*) OF GOD
>
> #451 - PRAXIS OF RATIONALITY TO #492 - VOLUNTARY FREE WILL
>
> #41 (THESIS) - PRINCIPLE OF EMANATION / FORMULA OF UNIVERSAL LAW
> (REMEMBER THE SABBATH)
> #82 (ANTI-THESIS) - TERMS OF COMPLIANCE / FORMULA OF HUMANITY (HONOUR
> PARENTS)
> #123 (SYNTHESIS) - JUDGEMENT SENSIBILITY / FORMULA OF AUTONOMY (DO NOT
> KILL)
> #164 (PROGRESSION) - PRINCIPLE OF MATERIALITY / PROGRESSION OF
> INDIVIDUAL PHENOMENON (AVOID HETERONOMY AGAINST AUTONOMY) / #328 -
> TRANSFORMATIONAL PROTOTYPE
> #205 (SYNTHESIS) - PRINCIPLE OF PERSISTENCE / #369 - HUMAN
> DISCRIMINATING NORM (probity: DO NOT STEAL)
> #246 (ANTI-THESIS) - UTTERANCE; ACTIONS / #410 - OBLIGATING NORM (rule
> based: BEAR NO FALSE WITNESS)
> #287 (THESIS) - NECESSITY (LAW OF DUTY) / #451 - MANIFESTING NORM
> (right or privilege: DO NOT COVET)
>
> "AND JESUS ANSWERING SAID UNTO THEM, (YE DO ERR, NOT KNOWING THE
> *SCRIPTURES*-G1124:, NOR THE POWER OF GOD. [MATTHEW 22:29])
>
> #612 as [#3, #100, #1, #500, #8] = graphḗ (G1124): {UMBRA: #612 % #41
> = #38} 1) a writing, thing written; 2) the Scripture, used to denote
> either the book itself, or its contents; 3) a certain portion or
> section of the Holy Scripture;
>
> COMPARE TO "*WRITTEN*-G1125: IN THE *BOOK*-G976:" [Acts 7:42]
>
> / #305 - *NOUMENON* *RESONANCE* FOR 13 JANUARY / 8 AUGUST as
> [#3, #5, #3, #100, #1, #40, #40, #5, #50, #8, #50] /
> #367 - NOUMENON RESONANCE FOR 9 AUGUST as [#3, #5, #3, #100, #1,
> #40, #40, #5, #50, #70, #50] /
> #327 - NOUMENON RESONANCE FOR 10 AUGUST as [#3, #5, #3, #100, #1,
> #40, #40, #5, #50, #70, #10] /
> #503 = #451 - PRAXIS OF RATIONALITY + #52 - MEASURE (TU) as [#3, #5,
> #3, #100, #1, #80, #300, #1, #10] = gráphō (G1125): {UMBRA: #1404 %
> #41 = #10} 1) *TO* *WRITE*, *WITH* *REFERENCE* *TO* *THE* *FORM* *OF*
> *THE* *LETTERS*; 1a) to delineate (or form) letters on a tablet,
> parchment, paper, or other material; 2) to write, with reference to
> the contents of the writing; 2a) to express in written characters; 2b)
> to commit to writing (things not to be forgotten), write down, record;
> 2c) used of those things which stand written in the sacred books (of
> the OT); 2d) to write to one, i.e. by writing (in a written epistle)
> to give information, directions; 3) to fill with writing; 4) to draw
> up in writing, compose;
>
> 
>
> <http://www.grapple369.com/images/Kabbalistic_Circle.jpg>
>
> #313 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#2, #9, #2, #30,
> #70, #200] /
> #314 - NOUMENON RESONANCE FOR 30 SEPTEMBER as [#2, #10, #2, #30,
> #70, #200] /
> #514 = #451 - PRAXIS OF RATIONALITY + #63 - WATCH (SHIH) as [#2, #10,
> #2, #30, #70, #400] = bíblos (G976): {UMBRA: #314 % #41 = #27} 1) a
> written *BOOK*, a roll, a scroll;
>
> #522 = #451 - PRAXIS OF RATIONALITY + #71 - STOPPAGE (CHIH) as [#5,
> #80, #30, #1, #6, #400] = peleʼ (H6382): {UMBRA: #111 % #41 = #29} 1)
> wonder, marvel; 1a) wonder (extraordinary, hard to understand thing);
> 1b) *WONDER* (*OF* *GOD'S* *ACTS* *OF* *JUDGMENT* *AND* *REDEMPTION*);
>
> YOUTUBE: "LORD'S PRAYER IN SWAHILI (BABA YETU (BY CHRISTOPHER TIN) /
> ALEX BOYÉ, BYU MEN'S CHORUS/ PHILHARMONIC"
>
> <https://www.youtube.com/watch?v=vsINANZ6Riw&t=39s>
>
> CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING: 4 BCE) COMMENTARY ON #451
> - PRAXIS OF RATIONALITY + #71 - STOPPAGE (CHIH) AS: "THE POEM URGES
> THE READER TO CLOSE HIS MIND TO ALL DANGEROUS IMPULSES, DELUSIONS, AND
> HETERODOX ARGUMENTS, ALL OF WHICH POISON THE PERCEPTIONS. LEWD AND
> SUPERSTITIOUS MEN SHOULD ALSO BE SHUNNED." [@1, page 390]
>
> THE CHILDREN OF THIS WORLD MARRY, AND ARE GIVEN IN MARRIAGE: BUT THEY
> WHICH SHALL BE ACCOUNTED WORTHY TO OBTAIN THAT WORLD, AND THE
> RESURRECTION FROM THE DEAD, NEITHER MARRY, NOR ARE GIVEN IN MARRIAGE:"
> NEITHER CAN THEY *DIE*-G599: ANY MORE:
>
> 𝍃疑
> 
> #62 - DOUBT (YI) / H51 - THUNDERCLAP, SHAKE, THE AROUSING (SHOCK,
> THUNDER)
>
> #276 - NOUMENON RESONANCE FOR 25 SEPTEMBER as [#1, #80, #70, #9,
> #1, #50, #5, #10, #50] /
> / #311 - NOUMENON RESONANCE FOR 22 / 25 SEPTEMBER / SEE KANT'S
> PROLEGOMENA as [#1, #80, #5, #9, #1, #50, #70, #40, #5, #50] /
> #428 - NOUMENON RESONANCE FOR 25 SEPTEMBER as [#1, #80, #5, #9,
> #50, #8, #200, #20, #5, #50] /
> #456 - NOUMENON RESONANCE FOR 22 SEPTEMBER / #451 - PRAXIS OF
> RATIONALITY + #5 - KEEPING SMALL (SHAO) as [#1, #80, #5, #9, #1, #50,
> #5, #300, #5] /
> #503 = #451 - PRAXIS OF RATIONALITY + #52 - MEASURE (TU) as [#1, #80,
> #70, #9, #50, #8, #200, #20, #5, #10, #50] /
> #513 = #451 - PRAXIS OF RATIONALITY + #62 - DOUBT (YI) as [#1, #80,
> #70, #9, #50, #8, #10, #200, #20, #5, #10, #50] = apothnḗskō (G599):
> {UMBRA: #1238 % #41 = #8} 1) *TO* *DIE*; 1a) of the natural death of
> man; 1b) of the violent death of man or animals; 1c) to perish by
> means of something; 1d) of trees which dry up, of seeds which rot when
> planted; 1e) of eternal death, to be subject to eternal misery in hell;
>
> FOR THEY ARE EQUAL UNTO THE #522 - *ANGELS* (#451 - PRAXIS OF
> RATIONALITY + #71 - STOPPAGE (CHIH)); AND ARE THE CHILDREN OF GOD,
> BEING THE CHILDREN OF THE RESURRECTION." [Luke 20:34-36]
>
> IMMANUEL KANT'S PROLEGOMENA (1783) COMMENTARY ON SECTION #27 -
> GREATEST FUNCTIONAL SKILL IN PARADOXES; I-CHING: H21 - BITE TOGETHER,
> BITING THROUGH, GNAWING BITE; TETRA: 74 - CLOSURE (CHIH) AS IDEA @311:
> "I add to this that we have just as little insight into the concept of
> subsistence, i.e. of the necessity that a subject, which itself cannot
> be a predicate of any other thing, should underlie the existence of
> things – nay, that we cannot frame any concept of the possibility of
> any such thing (although we can point out examples of its use in
> experience); and I also add that this very incomprehensibility affects
> the community of things as well, since we have no insight whatsoever
> into how, from the state of one thing, a consequence could be drawn
> about the state of completely different things outside it (and vice
> versa), and into how substances, each of which has its own separate
> existence, should depend on one another and should indeed do so
> necessarily. Nonetheless, I am very far from [IDEA @311] taking these
> concepts to be merely borrowed from experience, and from taking the
> necessity represented in them to be #513 - *FALSELY* *IMPUTED* *AND*
> *A* *MERE* *ILLUSION* through which long habit deludes us; rather, I
> have sufficiently shown that they and the principles taken from them
> stand firm a priori prior to all experience, and have their undoubted
> objective correctness, though of course only with respect to
> experience." [page 62]
>
> CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING: 4 BCE) COMMENTARY ON #451
> - PRAXIS OF RATIONALITY + #62 - DOUBT (YI) AS: "Thanks to early
> *ALCHEMICAL* experiments, much of this was known to the early Chinese.
> Any learned person, then, who looked beyond the surface would be
> expected to see the #513 - *DIFFERENCE* *BETWEEN* *REAL* *GOLD* *AND*
> *ITS* *IMITATOR*. Those of little discernment, however, mistake the
> base for the precious. Since Appraisal 5 describes the leader, it is
> evidently the ruler's failure to distinguish good from evil men that
> is particularly decried. (More pointedly, this poem may criticize
> members of the elite, including many emperors, who favoured alchemists
> and #513 - *IMMORTALITY* *SEEKERS* over sober scholars.)
>
> APPRAISAL #6: Honest oaths are fit to be heard.
> In cases of doubt, they preserve the truth.
> FATHOMING #6: Proper oaths worth hearing
> Means: They are decrees of enlightened kings.
>
> As written or verbal compacts, oaths provide a standard by which all
> doubts may be resolved to the satisfaction of the parties concerned.
>
> ...
>
> The wise leader makes every effort to resolve his doubts by seeking
> experts who can enlighten him. Having found good counsellors, he is
> delighted to talk with them and take their advice. The host who
> recognizes the value of wise guests or clients merits our respect."
> [@1, pages 361, 362]
>
> In *ALL* *HUMAN* *RELATIONS* (*WHOSE* *BASIC* *MODEL* *IS* *HUSBAND*
> *AND* *WIFE*), there is a need for such periodic reversals if one
> wishes to establish great harmony and productivity. The reversals
> begin in the Head text, which shows yin ch'i (*USUALLY* *ASSOCIATED*
> *WITH* *WHAT* *IS* *HIDDEN* *OR* *INSIDE*) *MOVING* *INTO* *AN*
> *OUTSIDE* (i.e. *VISIBLE*) position, while exhausted yang ch'i
> retreats to some place out of sight. The myriad things now approach
> completion, in which full maturity leads to #516 - *DEATH* or
> hibernation. With yin now clearly dominant, the tetragram considers
> the rightful place of women, aligned with yin and the *INNER* (or
> private) worlds, contrasting it with men's *OUTER* (or public) selves.
>
> #501 - IDEA TEMPLATE TO QUEEN VICTORIA'S LETTERS PATENT as [#6, #5,
> #40, #400, #700] / [#6, #5, #40, #400, #10, #600] /
> #515 - *NOUMENON* *RESONANCE* FOR 3 APRIL 33 AD as [#30, #5, #40,
> #400, #600] / [#5, #40, #10, #400, #50, #10] /
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#10,
> #40, #10, #400, #50, #6] = mûwth (H4191): {UMBRA: #446 % #41 = #36} 1)
> *TO* *DIE*, kill, have one executed; 1a) (Qal); 1a1) to die; 1a2) to
> die (as penalty), be put to death; 1a3) to die, perish (of a nation);
> 1a4) to die prematurely (by neglect of wise moral conduct); 1b)
> (Polel) to kill, put to death, dispatch; 1c) (Hiphil) to kill, put to
> death; 1d) (Hophal); 1d1) to be killed, be put to death; i) to die
> prematurely;
>
> APPRAISAL #1: Careful about consorts:
> To be chaste at first
> Makes for later peace.
> FATHOMING #1: Careful about his consorts
> Means: He begins with women of #516 - *PROVEN* worth.
>
> #81 - SOVEREIGN JUXTAPOSITION PRINCIPLE / *NOUMENON* *RESONANCE*
> FOR 3 APRIL 33 AD as [#1, #2, #8, #50, #500] /
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#400,
> #2, #8, #50, #50, #6] / [#2, #8, #50, #400, #50, #6] = bâchan (H974):
> {UMBRA: #60 % #41 = #19} 1) to examine, try, *PROVE*; 1a) (Qal); 1a1)
> to examine, scrutinise; 1a2) to test, prove, try (of gold, *PERSONS*,
> *THE* *HEART*, man of God); 1b) (Niphal) to be tried, proved; 1c)
> (Pual) to make a trial;
>
> Along with filial piety, female chastity was one of the main supports
> of the patriarchal system in China, since a single act of infidelity
> could confuse the direct line of patrilineal descent ever after. All
> order requires self restraint exercised in the interests of the
> larger community; therefore, good order in the household is an
> important first step toward order in the community, and even toward
> *COSMIC* *ORDER*. For these reasons, a woman chaste in both mind and
> spirit is needed for the "inner apartments" if harmony is to prevail
> after marriage. If care is taken at the start of any marriage, the end
> is likely to be good.
>
> APPRAISAL #2: Depraved is his wife.
> He puts her away from that Yellow Couch.
> FATHOMING #2: Depravity in the inner chambers
> Means: He is far from at peace in his mind.
>
> The Yellow Couch usually refers to the imperial couch, although it may
> simply be a flowery term for the conjugal bed in the inner apartments.
> But yellow, of course, also signifies the central virtues of
> moderation and humility, while the couch symbolizes ease and harmony,
> as well as conjugal love. The principal wife ignores proper conjugal
> relations, which are to be ruled by moderation, and *WALLOWS* *IN*
> *DEPRAVITY*.
>
> #501 - IDEA TEMPLATE TO QUEEN VICTORIA'S LETTERS PATENT as [#1, #400,
> #50, #50] / [#1, #400, #50, #700] /
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#1,
> #400, #50, #50, #10, #5] = ʼethnan (H868): {UMBRA: #501 % #41 = #9} 1)
> *HIRE* *OF* *PROSTITUTE*, price; 1a) hire (of harlot); 1b) of
> *IDOLATROUS* *ISRAEL*, Jerusalem, Tyre (fig.);
>
> (Perhaps the text hints at the *OCCULT* *ARTS* popular in Han times to
> suppress rivals in love or to secure an heir. It is also possible that
> the woman here is licentious or jealous. In either case, she is ruled
> by her passions.) Lest her behaviour infect the entire household, the
> husband shuns her, thereby insuring peace in the household. The
> husband is acutely aware of the distance between the present reality
> and the ideal family situation.
>
> APPRAISAL #3: Despite your courtesy, she grieves
> That she approaches our western steps.
> FATHOMING #3: Your decorum and her sorrow
> Means: This is how it feels to replace a mother.
>
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#5,
> #10, #200, #5, #50, #5, #3, #20, #8, #10, #200] = eisphérō (G1533):
> {UMBRA: #1620 % #41 = #21} 1) to bring into, in or to; 2) to *LEAD*
> *INTO*;
>
> In the ancient Chinese marriage ceremony, the future mother-in-law
> descends the western steps to indicate that she will soon give way to
> the younger generation. The bride then mounts the steps of the
> ancestral hall to show that she and her progeny will ultimately #516 -
> *REPLACE* the older generation. Thoughtful newlyweds cannot but feel
> some sorrow at the implications of their marriage ceremony.
>
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#4,
> #2, #100, #400, #10] = dâbaq (H1692): {UMBRA: #106 % #41 = #24} 1) to
> cling, stick, stay close, cleave, keep close, stick to, stick with,
> follow closely, join to, *OVERTAKE*, catch; 1a) (Qal); 1a1) to cling,
> cleave to; 1a2) to stay with; 1b) (Pual) *TO* *BE* *JOINED*
> *TOGETHER*; 1c) (Hiphil); 1c1) to cause to cleave to; 1c2) to pursue
> closely; 1c3) to overtake; 1d) (Hophal) to be made to cleave;
>
> The joyful prospect of new children to continue the ancestral line is
> offset by an acute awareness of the increasing age and approaching
> #516 - *DEATH* of the present family heads. Marriage typifies times of
> transition, which are usually marked by mingled joy and sorrow.
>
> #448 - *NOUMENON* *RESONANCE* FOR 3 APRIL 33 AD as [#2, #40, #6,
> #400] / [#2, #40, #400, #6] /
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#30,
> #40, #6, #400, #600] = mâveth (H4194): {UMBRA: #446 % #41 = #36} 1)
> *DEATH*, *DYING*, *DEATH* (*PERSONIFIED*), realm of the dead; 1a)
> death; 1b) death by violence (as a penalty); 1c) state of death, place
> of death;
>
> APPRAISAL #4: Loving the petty, loving the perils,
> Losing even his *CLOAK* of hemp.
> Danger.
> FATHOMING #4: Preferring the petty and perilous
> Means: This is not worth glorifying.
>
> #500 - FACILITATORS / ARBITRATORS TO VOLUNTARY FREE WILL as [#400,
> #20, #60, #500] / [#20, #60, #10, #400, #10] /
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#30,
> #20, #60, #400, #6] / [#30, #20, #60, #6, #400] = kâçâh (H3680):
> {UMBRA: #85 % #41 = #3} 1) to cover, conceal, hide; 1a) (Qal) conceal,
> covered (participle); 1b) (Niphal) to be covered; 1c) (Piel); 1c1) to
> cover, *CLOTHE*; 1c2) to cover, conceal; 1c3) to cover (for
> protection); 1c4) to cover over, spread over; 1c5) to cover,
> overwhelm; 1d) (Pual); 1d1) to be covered; 1d2) to be clothed; 1e)
> (Hithpael) to cover oneself, *CLOTHE* *ONESELF*;
>
> Warm #516 - *CLOTHES* are one of the basic necessities of life. As
> winter approaches, the wise person is provident enough to prepare
> sufficient food and #516 - *CLOTHING* to sustain his family over time.
> In contrast, the petty person, having flirted with danger, *LOSES*
> *EVERY* *SINGLE* *POSSESSION*, *EVEN* *THE* *COARSEST* *OF* *CLOAKS*.
> (Is there a hint of a sexual adventure here?) Such improvidence will
> surely ruin the entire family.
>
> #500 - FACILITATORS / ARBITRATORS TO VOLUNTARY FREE WILL as [#400,
> #50, #10, #600] /
> #515 - *NOUMENON* *RESONANCE* FOR 3 APRIL 33 AD as [#5, #400, #50,
> #10, #700] /
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#6,
> #400, #50, #10, #700] = tannîyn (H8577): {UMBRA: #510 % #41 = #18} 1)
> *DRAGON*, serpent, sea monster; 1a) dragon or dinosaur; 1b) sea or
> river monster; 1c) serpent, venomous snake;
>
> "AND BABYLON, THE GLORY OF KINGDOMS, THE BEAUTY OF THE CHALDEES'
> EXCELLENCY, SHALL BE AS WHEN GOD OVERTHREW SODOM AND GOMORRAH. IT
> SHALL NEVER BE INHABITED, NEITHER SHALL IT BE DWELT IN FROM GENERATION
> TO GENERATION: NEITHER SHALL THE *ARABIAN* PITCH TENT THERE; NEITHER
> SHALL THE SHEPHERDS MAKE THEIR FOLD THERE. BUT WILD BEASTS OF THE
> DESERT SHALL LIE THERE; AND THEIR HOUSES SHALL BE FULL OF DOLEFUL
> CREATURES; AND OWLS SHALL DWELL THERE, AND SATYRS SHALL DANCE THERE.
> AND THE WILD BEASTS OF THE ISLANDS SHALL CRY IN THEIR DESOLATE HOUSES,
> AND #516 - *DRAGONS*-H8577 IN THEIR PLEASANT PALACES: AND HER TIME IS
> NEAR TO COME, AND HER DAYS SHALL NOT BE PROLONGED." [Isaiah 13:19-22]
> 
> Credits: "iStock (Getty Images) | Manit321"
>
> APPRAISAL #5: The #516 - *DRAGON* lowers itself to the mud.
> Noble men profit in taking on wives
> When meeting by custom as equals.
> FATHOMING #5: A #516 - *DRAGON* descends to the mud.
> Means: Yang goes below yin.
>
> The #516 - *DRAGON*, of course, may refer to the #516 - *DRAGON*
> ruler, the Son of Heaven who flies high above the common run of men.
> But the #516 - *DRAGON* is also a symbol of the virile male at the
> height of his powers. As winter (aligned with yin and the female)
> draws near, the soaring #516 - *DRAGON* is said to burrow into the
> mud. Clearly, a concerted effort to level differences is required for
> harmonious union and mutual benefit. This is true not only for
> male-female relations but for those between leader and subordinate.
>
> APPRAISAL #6: At dusk in mid-flight,
> He draws in his wings.
> Though he wants the palace full,
> He will not see his woman.
> FATHOMING #6: In the yellow dusk, drawing in his wings
> Means: He is unable to restrain himself.
>
> The winged creature (possibly a #516 - *DRAGON*?) suggests any "high
> flyer" of power and ambition. In the half-light of dusk, his thoughts
> turn towards home. Sexual desire fills his breast; he wishes his home
> were full of luscious beauties. But it is this very preoccupation with
> sex, ironically enough, that prevents him from finding a suitable mate
> with whom he could find true satisfaction.
>
> APPRAISAL #7: A crumbling wall grows foxtail shoots.
> When grizzled heads bring home young wives,
> Their wives are soon with child.
> FATHOMING #7: That a crumbling wall grows foxtail shoots
> Means: This is a sign of felicitous things.
>
> The Changes epitomises great prosperity by "an old fellow taking a
> young woman to wife." Appraisal 7 typically marks the onset of old
> age, but here a fruitful marriage brightens prospects for the future.
>
> APPRAISAL #8: Inside, not to subdue one's wife
> Lays waste to home and even the state:
> Wading through depths unfathomably deep.
> FATHOMING #8: Women inside who are uncontrolled
> Means: These are calamities for the state.
>
> #316 - *NOUMENON* *RESONANCE* FOR 3 APRIL 33 AD as [#80, #70,
> #100, #50, #5, #10, #1] /
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#80,
> #70, #100, #50, #5, #10, #1, #200] = porneía (G4202): {UMBRA: #316 %
> #41 = #29} 1) *ILLICIT* *SEXUAL* *INTERCOURSE*; 1a) *ADULTERY*,
> *FORNICATION*, homosexuality, lesbianism, intercourse with animals
> etc.; 1b) sexual intercourse with close relatives; Lev. 18; 1c)
> *SEXUAL* *INTERCOURSE* *WITH* *A* *DIVORCED* *MAN* *OR* *WOMAN*;
> [Mark. 10:11, 12]; 2) metaphor: the worship of idols; 2a) *OF* *THE*
> *DEFILEMENT* *OF* *IDOLATRY*, as incurred by eating the sacrifices
> offered to idols;
>
> #501 - IDEA TEMPLATE TO QUEEN VICTORIA'S LETTERS PATENT as [#5, #40,
> #30, #20, #6, #400] /
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#40,
> #30, #20, #6, #400, #500] = malkûwth (H4438): {UMBRA: #496 % #41 = #4}
> 1) *ROYALTY*, *ROYAL* *POWER*, *REIGN*, *KINGDOM*, sovereign power;
> 1a) royal power, dominion; 1b) reign; 1c) kingdom, realm;
>
> #500 - FACILITATORS / ARBITRATORS TO VOLUNTARY FREE WILL as [#300,
> #200] /
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#300,
> #200, #10, #6] = sar (H8269): {UMBRA: #500 % #41 = #8} 1) *PRINCE*,
> *RULER*, leader, chief, chieftain, official, captain; 1a) chieftain,
> leader; 1b) vassal, noble, official (under king); 1c) captain,
> general, commander (military); 1d) chief, head, overseer (of other
> official classes); 1e) *HEADS*, *PRINCES* (*OF* *RELIGIOUS* *OFFICE*);
> 1f) elders (of representative leaders of people); 1g) merchant-princes
> (of rank and dignity); 1h) *PATRON*-*ANGEL*; 1i) Ruler of rulers (of
> God); 1j) warden;
>
> #515 - *NOUMENON* *RESONANCE* FOR 3 APRIL 33 AD as [#5, #10, #200,
> #300] /
> #516 = #451 - PRAXIS OF RATIONALITY + #65 - INNER (NEI) as [#10,
> #6, #200, #300] / [#6, #10, #200, #300] = yârash (H3423): {UMBRA: #510
> % #41 = #18} 1) to seize, dispossess, take possession off, inherit,
> disinherit, occupy, impoverish, *BE* *AN* *HEIR*; 1a) (Qal); 1a1) to
> take possession of; 1a2) to inherit; 1a3) to impoverish, come to
> poverty, be poor; 1b) (Niphal) to be dispossessed, be impoverished,
> come to poverty; 1c) (Piel) to devour; 1d) (Hiphil); 1d1) to cause to
> possess or inherit; 1d2) to cause others to possess or inherit; 1d3)
> to impoverish; 1d4) to dispossess; 1d5) to destroy, *BRING* *TO*
> *RUIN*, *DISINHERIT*;
>
> The wife, who is "*INNER*," should submit to her husband, who is #516
> - "*OUTER*." If the wife insists on taking her pleasures where she
> chooses, in utter defiance of her husband and her sacred duty, her
> #516 - *PROMISCUITY* spells ruin for the family line, whether she is a
> commoner or a member of the #516 - *ROYAL* *LINE*. To allow her to
> produce illegitimate children is a self-destructive impulse, like
> wading into a deep body of water. This poem recalls a famous couplet
> from the Odes:
>
> Disorder does not come down from Heaven. It is produced by the woman.
>
> APPRAISAL #9: Rain falls onto the land.
> It cannot stop, it cannot exceed.
> FATHOMING #9: Rain falling down on the land
> Means: Favour comes in goodly measure.
>
> The fertility of the loess soil in the Central Plain region of China
> depends upon abundant rainfall. In consequence, the pouring rain comes
> to symbolize all types of favours bestowed, including the king's
> benefactions to his subjects and the husband's gift of semen to his
> conjugal partner. Here rain ( = grace and favour, even semen) showers
> down from above upon a yin figure (Earth = yin; women relative to men;
> and subordinates relative to their leader.) Grace in proper measure
> imparts new life." [@1, pages 368, 372]
>
> FOR FURTHER SEE: "CHINESE DAOIST PIETY OF 4 BCE (CANON OF SUPREME
> MYSTERY) EXHIBITING HEBREW / GREEK COMPATIBLE CATEGORIES DERIVED FROM
> ONTIC CONSIDERATIONS ON #451 - PRAXIS OF RATIONALITY TO #492 -
> VOLUNTARY FREE WILL"
>
> <http://www.grapple369.com/Groundwork/DAOist%20Achilles%20Heal.pdf>
>
> JASON @ 1106 HOURS ON 20 JULY 2022: "I see the prudence in the way
> you've incorporated some of those Aristotelian distinctions into your
> own philosophical work, which looks very interesting.
>
> QUESTION: WHAT IS THE CAPACITY FOR #451 - PRAXIS OF RATIONALITY HAVING
> A CONSEQUENCE ON #492 - VOLUNTARY FREE WILL?
>
> I'm not sure I'm quite able to intelligibly comment on your question,
> seeing you are addressing domains of scholarship that are beyond my
> expertise. I'm also unfamiliar with the numerical structure you seem
> to have developed and therefore can't properly address your schema.
>
> Having said that and for what it's worth, I can certainly comment on
> what I think about voluntary free will, viz poiesis (etymology: poiéō
> (G4160)) and praxis. In my view, MATURANA and VARELA surpass the
> scholastic impasse between FREE WILL and DETERMINISM, with their
> concept of autopoeisis. In my view, autopoiesis marks the emergence of
> agency in the living being, where it decouples from determinate
> causation, which essentially enables the being to act as an efficient
> cause. In my view, the distinction between poiesis and praxis results
> from this agential power specific to techne, and (in contradistinction
> to Aristotle) marks the advent of an efficient causal power of the
> particular being that has no precedence (ie. in nature) nor
> anticipation (ie. in a universal teleological principle, as final
> cause or creative God)."
>
> DETERMINISTIC ARBITRATORS / FACILITATORS TO VOLUNTARY FREE WILL
>
> [@84, {@1: Sup: 3 - MIRED: HSIEN (#3); Ego: 3 - MIRED: HSIEN (#3)}
> @86, {@2: Sup: 8 - OPPOSITION: KAN (#11); Ego: 5 - KEEPING SMALL: SHAO
> (#8)}
> @84, {@3: Sup: 11 - DIVERGENCE: CH'A (#22); Ego: 3 - MIRED: HSIEN (#11)}
> @86, {@4: Sup: 16 - CONTACT: CHIAO (#38); Ego: 5 - KEEPING SMALL: SHAO
> (#16)}
> @186, {@5: Sup: 40 - LAW/MODEL: FA (#78); Ego: 24 - JOY: LE (#40)}
> @84, {@6: Sup: 43 - ENCOUNTERS: YU (#121); Ego: 3 - MIRED: HSIEN (#43)}
> @86, {@7: Sup: 48 - RITUAL: LI (#169 - I TROUBLE MYSELF ONLY WITH MY
> OWN AFFAIRS {%18}); Ego: 5 - KEEPING SMALL: SHAO (#48)}
> @84, {@8: Sup: 51 - CONSTANCY: CH'ANG (#220 - I CURSE NOT A GOD
> {%38}); Ego: 3 - MIRED: HSIEN (#51)}
> @86, {@9: Sup: 56 - CLOSED MOUTH: CHIN (#276); Ego: 5 - KEEPING SMALL:
> SHAO (#56)}
> @177, {@10: Sup: 71 - STOPPAGE: CHIH (#347); Ego: 15 - REACH: TA (#71)}
> @84, {@11: Sup: 74 - CLOSURE: CHIH (#421); Ego: 3 - MIRED: HSIEN (#74)}
> @86, {@12: Sup: 79 - DIFFICULTIES: NAN (#500); Ego: 5 - KEEPING SMALL:
> SHAO (#79)}
>
> ONTIC CHECKSUM: @169 +@220 = #389 as [#300, #80, #9] = shepheṭ
> (H8201): {UMBRA: #389 % #41 = #20} 1) judgment, *ACT* *OF* *JUDGMENT*;
>
> DOLF @ 1143 HOURS ON 20 JULY 2022: "Having looked at the historical
> text according to this schema #500 = #451 - PRAXIS OF RATIONALITY +
> #49 - FLIGHT (T'AO) / H33 - WITHDRAWAL, RETIRING, RETREAT, YIELDING
> and finding an extraordinary 18 linguistic elements which matched the
> CANON OF SUPREME MYSTERY poetry / commentary. It is reasonable to
> conclude that each of the preceding strata (eg: #276, #347, #421) to
> the DETERMINISTIC ARBITRATORS / FACILITATORS TO VOLUNTARY FREE WILL
> ought then be interpreted according to the #451 - PRAXIS OF RATIONALITY.
>
> I thank you very much for a courteous timely reply and particularly
> your view (ie. a substantial linguistic grasp) on VOLUNTARY FREE WILL
> conveying that "autopoiesis marks the emergence of agency in the
> living being [which] decouples (ie. #49 - FLIGHT (T'AO): "erases the
> present moment as the future unfolds") from determinate causation"
> which I understand as firstly the stasis of ARBITRATORS / FACILITATORS
> TO FREE WILL that emanates an idea to motion within the living being
> as #81 - SOVEREIGN JUXTAPOSITION:
>
> @12: Sup: 79 - DIFFICULTIES: NAN (#500 = #451 - PRAXIS OF RATIONALITY
> + #49 - FLIGHT (T'AO) / H33 - WITHDRAWAL, RETIRING, RETREAT,
> YIELDING); Ego: 5 - KEEPING SMALL: SHAO (#79)
>
> <http://www.grapple369.com/?idea:500>
>
> #500 = #451 - PRAXIS OF RATIONALITY + #49 - FLIGHT (T'AO) as [#30,
> #50, #80, #300, #40] = nephesh (H5315): {UMBRA: #430 % #41 = #20} 1)
> *SOUL*, self, *LIFE*, creature, person, appetite, *MIND*, living
> being, desire, emotion, passion; 1a) that which breathes, the
> breathing substance or being, soul, *THE* *INNER* *BEING* *OF* *MAN*;
> 1b) living being; 1c) living being (with life in the blood); 1d) the
> man himself, self, person or individual; 1e) seat of the appetites;
> 1f) seat of emotions and passions; 1g) activity of mind; 1g1) dubious;
> 1h) activity of the will; 1h1) dubious; 1i) activity of the character;
> 1i1) dubious;
>
> #500 = #451 - PRAXIS OF RATIONALITY + #49 - FLIGHT (T'AO) as [#400,
> #30, #10, #50, #10] = lûwn (H3885): {UMBRA: #86 % #41 = #4} 1) to
> lodge, *STOP* over, pass the night, abide; 1a) (Qal); 1a1) to lodge,
> pass the night; 1a2) to *ABIDE*, *REMAIN* (fig.); 1b) (Hiphil) to
> cause to rest or lodge; 1c) (Hithpalpel) to dwell, abide; 2) to
> grumble, complain, murmur; 2a) (Niphal) to grumble; 2b) (Hiphil) *TO*
> *COMPLAIN*, *CAUSE* *TO* *GRUMBLE*;
>
> #500 = #451 - PRAXIS OF RATIONALITY + #49 - FLIGHT (T'AO) as [#10,
> #90, #400] = yâtsath (H3341): {UMBRA: #500 % #41 = #8} 1) to kindle,
> burn, set on *FIRE*; 1a) (Qal) to kindle; 1b) (Niphal); 1b1) to be
> kindled; 1b2) *TO* *BE* *LEFT* *DESOLATE*; 1c) (Hiphil) to set on
> fire, kindle;
>
> #500 = #451 - PRAXIS OF RATIONALITY + #49 - FLIGHT (T'AO) as [#6, #4,
> #70, #400, #20] = daʻath (H1847): {UMBRA: #474 % #41 = #23} 1)
> knowledge; 1a) *KNOWLEDGE*, *PERCEPTION*, *SKILL*; 1b) discernment,
> understanding, *WISDOM*;
>
> Initiating an ONTIC premise of #491 - AGENCY (ie. in much the same way
> that police, hospital, ambulance, fire brigade, state emergency
> service et al) having an impetus of the determinate causation, which
> enables @1 - SELF to then continue to function and act according to
> the #451 - PRAXIS OF RATIONALITY with its efficient cause as #492 -
> VOLUNTARY FREE WILL (12 x #41) that must action according to logical
> (#9 - AUTONOMOUS DELIMITER with CATEGORICAL IMPERATIVE: 4 x 18 = #72)
> processes as #421 - CAUSE OF REASON {@11: Sup: 74 - CLOSURE: CHIH
> (#421); Ego: 3 - MIRED: HSIEN (#74)}.
>
> #31 as [#1 - CENTRE (CHUNG), #30 - BOLD RESOLUTION (YI)] /
> #82 - TERMS OF COMPLIANCE / FORMULA OF HUMANITY (HONOUR PARENTS) as
> [#6, #1, #30, #5, #40] /
> #86 as [#1, #30, #10, #5, #40] / [#1, #30, #5, #50] = ʼêl (H413):
> {UMBRA: #31 % #41 = #31} 1) to, toward, unto (of motion); 2) into
> (limit is actually entered); 2a) in among; 3) *TOWARD* (*OF*
> *DIRECTION*, *NOT* *NECESSARILY* *PHYSICAL* *MOTION*); 4) *AGAINST*
> (*MOTION* *OR* *DIRECTION* *OF* *A* *HOSTILE* *CHARACTER*); 5) in
> addition to, to; 6) *CONCERNING*, *IN* *REGARD* *TO*, *IN* *REFERENCE*
> *TO*, *ON* *ACCOUNT* *OF*; 7) *ACCORDING* *TO* (*RULE* *OR*
> *STANDARD*); 8) at, by, against (of one's presence); 9) in between, in
> within, to within, unto (idea of motion to);
>
> It is just that I have an ONTIC definition [@84, @86, @102, @104,
> @115] which might describe the agential power that is specific to
> techne (ie. noting that I have deliberately assimilated your
> semantics) and you'll note here that its expanded "ACCORDING TO #902 -
> RULE OF LAW" in then conveying the metalogic perspective, whereby the
> #491 - AGENCY is concerned with the FORMULA OF HUMANITY / TERMS OF
> COMPLIANCE as its locus for action.
>
> [@84, {@1: Sup: 3 - MIRED: HSIEN (#3); Ego: 3 - MIRED: HSIEN (#3)}
> @86, {@2: Sup: 8 - OPPOSITION: KAN (#11); Ego: 5 - KEEPING SMALL: SHAO
> (#8)}
> @102, {@3: Sup: 29 - DECISIVENESS: TUAN (#40); Ego: 21 - RELEASE: SHIH
> (#29)}
> @104, {@4: Sup: 52 - MEASURE: TU (#92); Ego: 23 - EASE: YI (#52)}
> @115] {@5: Sup: 5 - KEEPING SMALL: SHAO (#97); Ego: 34 - KINSHIP:
> CH'IN (#86 - I AM NOT A ROBBER OF FOOD {%10})}
>
> #17 as [#9 - BRANCHING OUT (SHU), #6 - CONTRARIETY (LI), #2 - FULL
> CIRCLE (CHOU)] /
> #97 as [#30, #9, #6, #2, #10, #40] = ṭôwb (H2896): {UMBRA: #17 % #41 =
> #17} 1) good, pleasant, agreeable; 1a) pleasant, agreeable (to the
> senses); 1b) pleasant (to the higher nature); 1c) good, excellent (of
> its kind); 1d) good, rich, valuable in estimation; 1e) good,
> appropriate, becoming; 1f) better (comparative); 1g) glad, happy,
> prosperous (of man's sensuous nature); 1h) good understanding (of
> man's *INTELLECTUAL* *NATURE*); 1i) good, kind, benign; 1j) good,
> right (ethical); 2) a good thing, benefit, welfare; 2a) welfare,
> prosperity, happiness; 2b) good things (collective); 2c) good,
> benefit; 2d) moral good; 3) welfare, benefit, good things; 3a)
> welfare, prosperity, happiness; 3b) good things (collective); 3c) bounty;
>
> #86 as [#1 - CENTRE (CHUNG), #30 - BOLD RESOLUTION (YI), #5 - KEEPING
> SMALL (SHAO), #10 - DEFECTIVENESS / DISTORTION (HSIEN), #40 - LAW /
> MODEL (FA)] / [#1, #30, #5, #10, #600] /
> #97 as [#6, #5, #1, #30, #5, #10, #40] / [#6, #1, #30, #5, #10, #5,
> #600] = ʼĕlôhîym (H430): {UMBRA: #86 % #41 = #4} 1) (plural); 1a)
> rulers, judges; 1b) *DIVINE* *ONES*; 1c) angels; 1d) gods; 2) (plural
> intensive - singular meaning); 2a) god, goddess; 2b) godlike one; 2c)
> works or special possessions of God; 2d) the (true) God; 2e) God;
>
> Since the teleological notion #86 is here both ONTIC and recursive in
> being resolved to a supernatural agency one must consider the
> qualified merit of either anima ('vital principle, life, soul') or
> animus ('mind') as potentially dunamis (G1411): δῠ́νᾰμῐς being
> sublime, which does not then preclude a representation as IMAGO DEI."
>
> Or are they as DE ZENGOTITA astutely and caustically asserts, "just
> refusing to believe that the place of real heroes could be usurped by
> mere performers [as Jesus Janglers]--when, in fact that is exactly
> what has happened?" [Page 101]
>
> — JESUS LOVES EVEN ME —
> [Written 10 April 2022]
>
> "NOT ANOTHER JESUS JANGLER.
> FROM AN AFRICAN BACKWATER.
> AND A CIVIL RIGHTS WRANGLER.
> WITH A MANTRA OF #328 - *SLAUGHTER*.
>
> IN THIS THE LAND OF THE FREE.
> BY A COTTON PICKER'S HANDS.
> EMANCIPATED FROM #570 - *SLAVERY*.
> BETRAYS LIBERTY’S DEMANDS."
>
> {@9: Sup: 1 - CENTRE: CHUNG (#570: douleía (G1397): *SLAVERY*); Ego: 8
> - OPPOSITION: KAN (#359: sâṭân (H7854): *PERSONAL* *OR* *NATIONAL*
> *ADVERSARY*)}
> 𝌞爭
> 
> #25 - CONTENTION (CHENG) / H6 - CONFLICT, ARGUING, LAWSUIT
>
> FOLLOWING THE NEW YORK SUBWAY SHOOTING BY FRANK JAMES ON 12 APRIL
> 2022, NEWS MEDIA EXPRESSED THE OPINION THAT "Republicans blame
> Democrats for rising crime but they are to blame for rising gun violence.
>
> Over protectiveness of the 'RIGHT TO #451 - *BEAR* ARMS' isn’t rooted
> in freedom–it’s rooted in #511 - *GREED* and currently supersedes
> other people’s right to live in peace." [@2]
>
> #451 as [#300, #70, #30, #40, #1, #10] = tolmáō (G5111): {UMBRA: #1241
> % #41 = #11} 1) not to dread or shun through fear; 2) to *BEAR*,
> endure; 3) to bring one's self to; 4) to be bold; 5) *BEAR* *ONE'S*
> *SELF* *BOLDLY*, *DEAL* *BOLDLY*;
>
> #451 as [#80, #5, #300, #5, #10, #50, #1] = peteinón (G4071): {UMBRA:
> #570 % #41 = #37} 1) flying, winged; 2) flying or winged animals,
> birds; 2a) the birds of the heaven, i.e. *FLYING* *IN* *THE* *HEAVEN*
> (*AIR*);
>
> YOUTUBE: "AFRICA (ANGEL CITY CHORALE)"
>
> <https://www.youtube.com/watch?v=-c9-poC5HGw&t=135>
>
> "I HEAR THE DRUMS ECHOING TONIGHT
> BUT SHE HEARS ONLY WHISPERS OF SOME QUIET CONVERSATION
> SHE'S COMING IN, #473 *FLIGHT*
> THE MOONLIT WINGS REFLECT THE STARS THAT GUIDE ME TOWARDS SALVATION
> I STOPPED AN OLD MAN ALONG THE WAY
> HOPING TO FIND SOME OLD FORGOTTEN WORDS OR ANCIENT MELODIES"
>
> {@7: Sup: 58 - GATHERING IN: HSI (#436: yâlad (H3205): *TO* *BEAR*,
> *BRING* *FORTH* / ʼashshâph (H825): *CONJURER*); Ego: 69 - EXHAUSTION:
> CH'IUNG (#310: pleonexía (G4124): *GREEDY* / qᵉrîy (H7147): *HOSTILE*
> *ENCOUNTER*}
>
> NOTE: The notion of a 12:30 flight is here translated into the #451 -
> PRAXIS reference #473 (ie. #22 - RESISTANCE (KE))
>
> #436 as [#2, #30, #4, #400] = yâlad (H3205): {UMBRA: #44 % #41 = #3}
> 1) to bear, bring forth, beget, gender, travail; 1a) (Qal); 1a1) *TO*
> *BEAR*, *BRING* *FORTH*; i) of child birth; ii) of distress (simile);
> iii) of wicked (behaviour); 1a2) to beget; 1b) (Niphal) to be born;
> 1c) (Piel); 1c1) to cause or help to bring forth; 1c2) to assist or
> tend as a midwife; 1c3) midwife (participle); 1d) (Pual) to be born;
> 1e) (Hiphil); 1e1) to beget (a child); 1e2) *TO* *BEAR* (fig. - *OF*
> *WICKED* *BRINGING* *FORTH* *INIQUITY*); 1f) (Hophal) day of birth,
> birthday (infinitive); 1g) (Hithpael) to declare one's birth (pedigree);
>
> #310 as [#80, #30, #5, #70, #50, #5, #60, #9, #1] /
> #511 = #451 - PRAXIS OF RATIONALITY + #60 - ACCUMULATION (CHI) as
> [#80, #30, #5, #70, #50, #5, #60, #10, #1, #200] /
> #521 = #451 - PRAXIS OF RATIONALITY + #70 - SEVERANCE (KE) as [#80,
> #30, #5, #70, #50, #5, #60, #10, #1, #10, #200] = pleonexía (G4124):
> {UMBRA: #311 % #41 = #24} 1) *GREEDY* desire to have more,
> covetousness, avarice;
>
> CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING: 4 BCE) COMMENTARY ON #451
> - PRAXIS OF RATIONALITY + #25 - CONTENTION (CHI) AS: "Wolves epitomize
> all that is wicked and rapacious to the sedentary farmers of north and
> central China. Here #511 - *GREED* comes at the expense of wisdom. So
> intent is the wolf upon devouring its prey that it fails to notice the
> angry hunter or bow. (The image probably comes from the Chinese
> constellations, where the Wooden Bow lies directly behind the Wolf.
> Certainly, talk of #511 - *GREED* is also appropriate to the Stomach
> constellation aligned with this tetragram.)
> 
> Credits: "iStock (Getty Images) | Umi_ko"
>
> The moral is clear: #511 - *GREED* is risky, since it works against
> one's longterm interests. As the Han proverb says, "In carrying out
> early matters, don't forget the later ones." Or, in the words of
> Aesop, "False confidence is the forerunner of misfortune." [@1, page 205]
>
> 𝍁積
> 
> #60 - ACCUMULATION (CHI) / H26 - RESTRAINING FORCE, GREAT
> ACCUMULATING, THE TAMING POWER OF THE GREAT, GREAT STORAGE, POTENTIAL
> ENERGY
>
> CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING: 4 BCE) COMMENTARY ON #451
> - PRAXIS OF RATIONALITY + #60 - ACCUMULATION (CHI) AS: "Continuous
> accumulation that knows no retrenchment tends to be fraught with
> danger. (The single exception is provided by virtue, the steady
> acquisition of which promotes physical safety and psychic security.) A
> good example is provided by the heedless accumulation of various
> luxury items like jade and silk. Not only are such luxuries easily
> lost to thieves or robbers; their very possession may threaten the
> soul. More is not necessarily better, then, despite the Legalists'
> tendency to link the development of charismatic power with the
> accretion of physical ch'i and the *ACCUMULATION* *OF* *MATERIAL*
> *GOODS*.
>
> APPRAISAL #1: Accumulating evil in the dark
> Creates the basis for what will be clear.
> FATHOMING #1: Darkly hoarding evil
> Means: Putting oneself in the wrong from the first.
>
> Though the petty person repeatedly does wrong in secret, the ill
> effects of his crimes will soon become obvious to all... Unlike the
> petty person, the morally superior person accumulates wisdom and
> experience long before his appointment (i.e. when such knowledge is
> apparently useless), to better serve his ruler and the common people
> in the future." [@1, page 351]
>
> 𝍋割
> 
> #70 - SEVERANCE (KE) / H23 - DISINTEGRATION, STRIPPING, SPLITTING
> APART, FLAYING
>
> CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING: 4 BCE) COMMENTARY ON #451
> - PRAXIS OF RATIONALITY + #70 - SEVERANCE (KE) AS: "... tumours
> symbolize corrupt deeds prompted by #511 - *GREED*. When illness
> pollutes the body, the only hope of a cure may lie in lancing the
> infected areas. Though hardly pleasant, the benefit of such decisive
> action is evident: the flesh is no longer plagued by festering
> corruption. By analogy, the wise individual heals himself by swiftly
> excising all impurities. The *RULER*, *FOR* *HIS* *PART*, *EXPELS*
> *EVIL* *OFFICIALS* *FROM* *COURT*." [@1, page 386]
>
> To then revise the metempirical / metaphysical hypothesis as
> proposition conveyed within our previous chapters, it is perhaps this
> dual requirement of a reverse transcriptase as TETRAD stasis element
> assigned to an ONTIC anchorage which is then constituted by the #451 -
> PRAXIS OF RATIONALITY framework in having a further interconnectedness
> with the IDEA schema of noumenon clustering (eg: the .jackNote
> placeholder is such a construct) that are then requisite for any
> sapient / cognitive requirement as CONSCIOUSNESS INSTANTIATION within
> TEMPORALITY.
>
> Where the notion of the real is then manifested by the authenticity of
> any associated metaphysical descriptive elements.
>
> The absence of such cohesion then manifests what DE ZENGOTITA observes
> as an inauthenticity (ie. a disharmony between inner / outer life and
> recourse to a media cultivated persona which is at risk of
> self-contradiction by betrayal) that is the tell-tale sign of an
> otherwise invisible tipping point in the historical balance between
> representation and represented. Which marks a threshold of
> saturation, the point beyond which no entity can survive within public
> culture. Such that no real person can be a public hero anymore. [Page
> 102]
>
> Given that we have had a frequent recourse to YANG HSIÜNG's (53 BC to
> 18 AD) exemplar CANON OF SUPREME MYSTERY published circa 4 BCE and an
> accompanying MICHAEL NYAN's 1993 commentary that seemingly adheres to
> the HEBREW / GREEK lexicon cognitions as its conceptual IDEA
> formulations which are grounded within the #451 - PRAXIS OF
> RATIONALITY as the ONTIC framework (FEME: @45 ... @228, MALE: @61 ...
> @237) extent, it would then appear feasible to express those #81
> TETRADS of POETIC APPRAISALS / FATHOMINGS CONTENT as crystallisation
> of the issue, against any aggregation as offset within the stratum
> (#41 ... #287 / #328 ... #451) to the #451 - PRAXIS as totality.
>
> Or more simply, only deploy the necessary teleological IDEAS within
> the noumenon having an extent value of #592 as theótēs (G2320):
> GODHEAD and ensure a fidelity to the ONTIC dispersals represented
> therein.
>
> Such schemas or methodologies as technological approaches would
> resolve DE ZENGOTITA's vitality issue on what needs to be done "if you
> really wanted to convey the significance of some iconic reality to
> succeeding generations in the context of ubiquitous representation"
> [Page 104] and derive an economic opportunity therefrom.
>
> 𝌤裝
> 
> #31 - PACKING (CHUANG) / H56 - WANDERER, SOJOURNING, TRAVELING
>
> In the circumstance where the REDUCTIO AD HITLERUM TABLE TALK
> (1941-1944) with its date associations then frequently exhibiting IDEA
> correspondences within the DAOIST COSMIC PATTERNS of 4 BCE (ie. a
> Chinese publication prior to 1923, known Japanese translation in 1964,
> English translation / commentary on 29 July 1993) as being
> metaphysical considerations related to both ANAMNESIS [anámnēsis
> (G364)] being of recollection and a supposed previous existence (PAST
> LIFE) with its impetus for REGENERATION [anástasis (G386)] essentially
> relevant to the AHNENERBE ORGANISATION's intellectual historical
> research into a prehistory of MIND as the quest for GERMAN ("UBER
> ALLES") ANCESTRY.
>
> And especially given the IDEA concepts #246 - 2 JULY 1942 and #307 -
> 1 SEPTEMBER 1942 conveyed by the REDUCTIO AD HITLERUM as TABLE TALK
> IDEAS are observed as having an interleaving of the HEBREW / GREEK
> lexicon gematria #114 and #342 IDEA concepts in being further
> CONTRADICTORY examples of a CONJURING THE SOLID CORE OF NAZISM AS
> NATIONAL SOCIALISM (@1 - RETURN TO TRADITIONS OF ANCIENT ROME, @5
> - STATE IS ROME'S GREATEST INVENTION) in conformity to the PYTHAGOREAN
> #1080 - HETEROS BINARY THEORY OF NUMBER PARADIGM from a TERNARY NUMBER
> TEMPLATE.
>
> We ought to steadfastly reject DE ZENGOTITA's thought experiment to
> ensure that the HOLOCAUST would never be forgotten, the full horror of
> it, the original meaning as reality which can't be grasped without
> causing psychic damage to religionist's soul as heretofore callously
> indifferent to the impetus of #164 (PROGRESSION) - PRINCIPLE OF
> MATERIALITY / PROGRESSION OF INDIVIDUAL PHENOMENON (AVOID HETERONOMY
> AGAINST AUTONOMY) / #328 - TRANSFORMATIONAL PROTOTYPE dynamic of the
> #81 TETRADS when arranged in such a manner as to constitute an ONTIC
> aggregation that is then made against the #205 (SYNTHESIS) - PRINCIPLE
> OF PERSISTENCE / #369 - HUMAN DISCRIMINATING NORM.
>
> CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING: 4 BCE) COMMENTARY ON #451
> - PRAXIS OF RATIONALITY + #31 - PACKING (CHUANG) AS: "YANG HSIUNG'S
> LANGUAGE IS SOMEWHAT UNCLEAR AT POINTS, BUT THE GENERAL IDEA IS CLEAR
> ENOUGH: HERE PACKING IS ASSOCIATED WITH THE TEARFUL PREPARATIONS FOR
> *WAR*. THE YOUNGEST AND MIDDLE CHILDREN FROM MANY FAMILIES GATHER AT
> THE CROSSROADS, TO WITNESS THE #328 - *SACRIFICE* TO THE ROAD.
>
> #317 - *NOUMENON* *RESONANCE* FOR 25 APRIL 1915 as [#300, #8, #9] /
> #327 - *NOUMENON* *RESONANCE* FOR 11 NOVEMBER 1918 as [#10, #300,
> #8, #9] / [#5, #300, #8, #9, #5] /
> #339 - *NOUMENON* *RESONANCE* FOR 11 NOVEMBER 1918 as [#6, #10,
> #300, #8, #9, #6] /
> / #365 - *NOUMENON* *RESONANCE* FOR 25 APRIL 1915 / 11
> NOVEMBER 1918 as [#6, #2, #300, #8, #9, #600] /
> #328 = #451 - PRAXIS OF RATIONALITY + #31 - PACKING (CHUANG) as [#6,
> #300, #8, #9, #5] = shâchaṭ (H7819): {UMBRA: #317 % #41 = #30} 1) to
> kill, slaughter, beat; 1a) (Qal); 1a1) to slaughter; i) beast for
> food; ii) *SACRIFICE*; iii) person in human sacrifice; iv) beaten,
> hammered (of shekels); 1a2) (Niphal) *TO* *BE* *SLAUGHTERED*, *BE*
> *SLAIN* (of food or sacrifice); 1b) (BDB) slaughtering; 1b1) word
> doubtful;
>
> AS THEIR ELDER BROTHERS (AND POSSIBLY THEIR FATHERS) GO OFF, ALL
> REALIZE THAT THEY MAY NEVER RETURN. THIS APPRAISAL PREFIGURES
> TETRAGRAM #32, WHOSE MAIN THEME IS *WAR*." [@1, page 230]
>
> The real heroes issues IS NOT then more complex than his HOLOCAUST
> thought experiment, of course, but most evidently shaped by the same
> contending pressures. One does not then give their loyalty to, submit
> in respectful or revering awe [#328 = #451 - PRAXIS OF RATIONALITY +
> #31 - PACKING (CHUANG) as sébomai (G4576)] nor express an esprit de
> corps with persons who whilst possessed of a gamely passion, then
> abdicate an accountability to humanity by resorting to a #48 - RITUAL
> (eg: #492 = #451 - PRAXIS OF RATIONALITY + #41 - RESPONSE (YING))
> stupefaction in thereby discharging the exercise of #492 - VOLUNTARY
> FREE WILL.
>
> We must respond to the quasi reasoned sophistic recourse by which DE
> ZENGOTITA depicts anthropologists and social historians in having an
> unique "knowledge of special powers that infuses stories" as
> pertaining to the frugality by which the real heroes as historical
> figures were epitomised through "texts of speeches or essays or poems
> committed to memory be devoted followers; a few dozen images known to
> everyone; places they stood, things they touched; and, most important,
> a store of anecdotes, circulating informally as an oral culture."
> [Page 107]
>
> To do so we are going to create an alternative scenario to his thought
> experiment in relation to a historical heroic anthropology (ie.
> without him you doubtlessly would have any knowledge of GOD the
> Father) as a hypothetical consideration made upon two aspects of MOSES
> and his writings: "THERE IS ONE THAT ACCUSES YOU, EVEN MOSES, IN WHOM
> YOU TRUST. FOR HAD YOU BELIEVED MOSES, YOU WOULD BELIEVE ME (ie.
> JESUS): FOR HE WROTE OF ME. BUT IF YOU BELIEVE NOT HIS WRITINGS, HOW
> SHALL YOU BELIEVE MY WORDS." [John 5:45-47]
>
> 1) HE "WAS *LEARNED*-G3811: IN ALL THE *WISDOM*-G4678: OF THE
> EGYPTIANS" [Acts 7:22]
>
> WHERE #515 = #451 - PRAXIS OF RATIONALITY + #64 - SINKING (CH'EN) as
> [#80, #1, #10, #4, #5, #400, #5, #10] = paideúō (G3811): {UMBRA: #1300
> % #41 = #29} 1) *TO* *TRAIN* *CHILDREN*; 1a) to be instructed or
> taught or learn; 1b) to cause one to learn; 2) to chastise; 2a) to
> chastise or castigate with words, to correct; 2a1) of those who are
> moulding the character of others by reproof and admonition; 2b) of
> God; 2b1) to chasten by the affliction of evils and calamities; 2c) to
> chastise with blows, to scourge; 2c1) of a father punishing his son;
> 2c2) of a judge ordering one to be scourged;
>
> CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING: 4 BCE) COMMENTARY ON #451
> - PRAXIS OF RATIONALITY + #64 - SINKING (CH'EN) AS: "With the mind
> besotted with sensory delights, no time or energy remains for the
> "*TRIED* *AND* *STRAIGHT*" *WAY* *TRANSMITTED* *FROM* *THE*
> *ANCIENTS*. Adherence to the Tao eventually yields more reliable
> pleasures for the individual. To be oblivious to the greater moral
> good makes us in effect deaf and blind to its advantages." [@1, page 366]
>
> #781 as [#200, #70, #500, #10, #1] = sophía (G4678): {UMBRA: #781 %
> #41 = #2} 1) wisdom, broad and full of intelligence; used of the
> knowledge of very diverse matters; 1a) the wisdom which belongs to
> men; 1a1) spec. *THE* *VARIED* *KNOWLEDGE* *OF* *THINGS* *HUMAN* *AND*
> *DIVINE*, *ACQUIRED* *BY* *ACUTENESS* *AND* *EXPERIENCE*, *AND*
> *SUMMED* *UP* *IN* *MAXIMS* *AND* *PROVERBS*; 1a2) the science and
> learning; 1a3) the act of interpreting dreams and always giving the
> sagest advice; 1a4) the intelligence evinced in discovering the
> meaning of some mysterious number or vision; 1a5) skill in the
> management of affairs; 1a6) devout and proper prudence in intercourse
> with men not disciples of Christ, skill and discretion in imparting
> Christian truth; 1a7) the knowledge and practice of the requisites for
> godly and upright living; 1b) supreme intelligence, such as belongs to
> God; 1b1) to Christ; 1b2) the wisdom of God as evinced in forming and
> executing counsels in the formation and government of the world and
> the scriptures;
>
> 2) HE WAS COMMANDED TO "*MAKE*-G4160: IT ACCORDING TO THE
> *FASHION*-G5179: (eg: #164 - EXODUS 49J1W2D (49th JUBILEE + 9 YEARS) +
> 40 YEARS SOJOURN ... #205 - 6J x 12 = 72J as #509 - YAHAD [Esther
> 8:17] = #451 - PRAXIS OF RATIONALITY + #58 - GATHERING IN (HSI) / H57
> - GENTLE PENETRATION/WIND, GROUND, CALCULATIONS) THAT HE HAD SEEN."
> [Acts 7:44]
>
> #473 = #451 - PRAXIS OF RATIONALITY + #22 - RESISTANCE (KE) as [#80,
> #70, #10, #8, #300, #5] = poiéō (G4160): {UMBRA: #965 % #41 = #22} 1)
> *TO* *MAKE*; 1a) *WITH* *THE* *NAMES* *OF* *THINGS* *MADE*, *TO*
> *PRODUCE*, *CONSTRUCT*, *FORM*, *FASHION*, etc.; 1b) to be the authors
> of, the cause; 1c) to make ready, to prepare; 1d) to produce, bear,
> shoot forth; 1e) to acquire, to provide a thing for one's self; 1f) to
> make a thing out of something; 1g) to (make i.e.) render one anything;
> 1g1) to (make i.e.) constitute or appoint one anything, to appoint or
> ordain one that; 1g2) to (make i.e.) declare one anything; 1h) to put
> one forth, to lead him out; 1i) to make one do something; 1i1) cause
> one to; 1j) to be the authors of a thing (to cause, bring about); 2)
> to do; 2a) to act rightly, do well; 2a1) to carry out, to execute; 2b)
> to do a thing unto one; 2b1) to do to one; 2c) with designation of
> time: to pass, spend; 2d) to celebrate, keep; 2d1) to make ready, and
> so at the same time to institute, the celebration of the passover; 2e)
> to perform: to a promise;
>
> CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING: 4 BCE) COMMENTARY ON #451
> - PRAXIS OF RATIONALITY + #22 - RESISTANCE (KE) AS: "If, however, the
> individual fails to develop his potential for Good, his inner
> resistance to *EVIL* impulses will break down. As his mind
> increasingly fails to distinguish right from wrong, he will lose all
> appreciation of "*THE* *TIME* *TESTED* *CATEGORIES*." The conscience
> as moral centre will no longer review his conduct daily, nor will it
> be able to "assimilate the good" by *IMITATION* *OF* *THE*
> *ANCIENTS*." [@1, page 190]
>
> #1050 as [#300, #400, #80, #70, #200] = týpos (G5179): {UMBRA: #1050 %
> #41 = #25} 1) *THE* *MARK* *OF* *A* *STROKE* *OR* *BLOW*, *PRINT*; 2)
> a figure formed by a blow or impression; 2a) *OF* *A* *FIGURE* *OR*
> *IMAGE*; 2b) of the image of the gods; 3) form; 3a) *THE* *TEACHING*
> *WHICH* *EMBODIES* *THE* *SUM* *AND* *SUBSTANCE* *OF* *RELIGION* *AND*
> *REPRESENTS* *IT* *TO* *THE* *MIND*, *MANNER* *OF* *WRITING*, *THE*
> *CONTENTS* *AND* *FORM* *OF* *A* *LETTER*; 4) an example; 4a) in the
> technical sense, the pattern in conformity to which a thing must be
> made; 4b) in an ethical sense, a dissuasive example, a pattern of
> warning; 4b1) of ruinous events which serve as admonitions or warnings
> to others; 4c) an example to be imitated; 4c1) of men worthy of
> imitation; 4d) in a doctrinal sense; 4d1) of a type i.e. a person or
> thing prefiguring a future (Messianic) person or thing;
>
> Since YANG HSIUNG's TETRAD formulation functions as a reverse
> transcriptase and neural linguistic method to derive boundaries of
> consciousness we are going make the presumption that MOSES was
> cognisant of such a paradigm which then operates according to logical
> (#9 - AUTONOMOUS DELIMITER with CATEGORICAL IMPERATIVE: 4 x 18 = #72)
> processes as #421 - CAUSE OF REASON {@11: Sup: 74 - CLOSURE: CHIH
> (#421); Ego: 3 - MIRED: HSIEN (#74)}
>
> #421 as [#1, #4, #6, #400, #10] = ʼôwdôwth (H182): {UMBRA: #417 % #41
> = #7} 1) cause; 1a) *CAUSE*, *REASON* *FOR*; 1b) the occasion of;
>
> [#30, {@1: Sup: 30 - BOLD RESOLUTION: YI (#30); Ego: 30 - BOLD
> RESOLUTION: YI (#30)}
> #39, {@2: Sup: 69 - EXHAUSTION: CH'IUNG (#99 - *ONTIC* *SUBSTITUTE*
> *TO* *EGYPTIAN* *PROTOTYPE* #ONE); Ego: 39 - RESIDENCE: CHU (#69)}
> #48, {@3: Sup: 36 - STRENGTH: CH'IANG (#135 - *ONTIC* *SUBSTITUTE*
> *TO* *STOICHEION* *OF* *COSMOS* / MALE DEME IS UNNAMED {%19}); Ego: 48
> - RITUAL: LI (#117 - *ONTIC* *SUBSTITUTE* *TO* *EGYPTIAN* *PROTOTYPE*
> #SEVEN / MALE DEME IS UNNAMED {%18})}
> #57, {@4: Sup: 12 - YOUTHFULNESS: T'UNG (#147 - MALE DEME IS UNNAMED
> {%21}); Ego: 57 - GUARDEDNESS: SHOU (#174)}
> #66, {@5: Sup: 78 - ON THE VERGE: CHIANG (#225); Ego: 66 - DEPARTURE:
> CH'U (#240)}
> #75, {@6: Sup: 72 - HARDNESS: CHIEN (#297 - *EGYPTIAN* *PROTOTYPE*
> #ONE); Ego: 75 - FAILURE: SHIH (#315 - *EGYPTIAN* *PROTOTYPE* #THREE)}
> #3, {@7: Sup: 75 - FAILURE: SHIH (#372); Ego: 3 - MIRED: HSIEN (#318)}
> #12, {@8: Sup: 6 - CONTRARIETY: LI (#378); Ego: 12 - YOUTHFULNESS:
> T'UNG (#330)}
> #21] {@9: Sup: 27 - DUTIES: SHIH (#405 - *STOICHEION* *OF* *COSMOS*);
> Ego: 21 - RELEASE: SHIH (#351 - *EGYPTIAN* *PROTOTYPE* #SEVEN)}
>
> DEME CHECKSUM TOTAL: #399 as [#300, #30, #10, #9, #10, #40] = shallîyṭ
> (H7989): {UMBRA: #349 % #41 = #21} 1) *HAVING* *MASTERY*,
> *DOMINEERING*, *MASTER*; 1a) having mastery; 1a1) ruler (subst); 1b)
> domineering, imperious;
>
> "AND JOSEPH WAS THE *GOVERNOR*-H7989: OVER THE LAND, AND HE IT WAS
> THAT SOLD TO ALL THE PEOPLE OF THE LAND: AND JOSEPH'S BRETHREN CAME,
> AND BOWED DOWN THEMSELVES BEFORE HIM WITH THEIR FACES TO THE EARTH."
> [Genesis 42:6]
>
> #56 as [#10 - DEFECTIVENESS / DISTORTION (HSIEN), #6 - CONTRARIETY
> (LI), #40 - LAW / MODEL (FA)] /
> #405 as [#300, #5, #10, #40, #10, #600] = yôwm (H3117): {UMBRA: #56 %
> #41 = #15} 1) day, time, year; 1a) day (as opposed to night); 1b) day
> (24 hour period); 1b1) as defined by evening and morning in Genesis 1;
> 1b2) *AS* *A* *DIVISION* *OF* *TIME*; i) a working day, a day's
> journey; 1b3) days, lifetime (pl.); 1b4) time, period (general); 1b5)
> year; 1b6) temporal references; i) today; ii) yesterday; iii) tomorrow;
>
> #351 as [#6, #40, #300, #5] = Môsheh (H4872): {UMBRA: #345 % #41 =
> #17} 0) Moses = 'drawn'; 1) the *PROPHET* *AND* *LAWGIVER*, leader of
> the exodus;
>
> Thusly we have defined:
>
> #9 - AUTONOMOUS DELIMITER as the basis for a CELESTIAL HIERARCHY
>
> #72 - ANTHROPOLOGICAL PROTOTYPE
>
> a) A CATEGORICAL IMPERATIVE: 4 x 18 = #72 which by Milesian
> ordinal value 18TH LETTER (PE as MOUTH) = #80 - LABOURING (CH'IN) and
> thereby presupposes a linguistic correspondence having an
> epistemological premise.
>
> b) We have a temporal 24 hour map where 1440 minutes / 72 = 20
> minute allotment per course of nature square.
>
> c) We have a calendar correspondence where 364 days / natural year
> (ie. KING DAVID WROTE SONGS TO SING BEFORE THE ALTAR ACCOMPANYING THE
> DAILY PERPETUAL BURNT OFFERING, FOR ALL THE DAYS OF THE YEAR, *THREE*
> *HUNDRED* *AND* *SIXTY*-*FOUR*, [Apocryphal Psalms of David, 11Q5 Col.
> 27:2-8]) were divided into 91 day quarters (30 + 30 + 31) which also
> fits into the 18 structure x 5 days + 1 = 91 days.
>
> And this then requires a consideration which is not unlike HSIUNG's
> SHIH x 5 appraisals that are watch points for #75 - FAILURE (SHIH) as
> a notion meaning:
>
> 1. to lose,
> 2. to violate; to go against the norm,
> 3. to fail; to miss out,
> 4. to be lost,
> 5. to make a mistake,
> 6. to let go of.
>
> Whilst we are only offering a hypothetical as thought experiment, we
> do recognise that the #72 HEBREW TRI-NAMES which are devised from
> [Exodus 14:19-21] is a more substantial appraisal method for failure
> and which does not preclude the possibility that during Babylonian
> captivity there was a capacity to "CHANGE TIMES AND LAWS" [Daniel
> 7:25] given that the TETRAD #80 - LABOURING (CH'IN) area was reduced
> to a singular unique conception of 4 days accompanying a 7 x 6 day
> improvisation alternative segments were then designated as a prototype
> compliance with the PYTHAGOREAN #1080 - HETEROS THEORY OF NUMBER
> conception.
>
> However given that the #9 - AUTONOMOUS DELIMITER includes a value #21
> as a cardinal point that is also in contradiction its aggregate
> inclusion of the left most column as its hypostasis imperative:
>
> [#30, #39, #48, #57, #66, #75, #3, #12, #21]
>
> It is then necessary to consider various alternatives to intercalation
> that ought to applied to properly cohere to the course of nature
> ordering, an one such proposition is relative to the #164 aggregation
> so as to then match the ONTIC @168 = 24 x 7 temporal premise for the
> priestly service divisions with their 13 cycles = #2184 days as then a
> known cosmological fact:
>
> INTERCALATION / #451 - PRAXIS IDEAS
>
> #71 - 522
> #11 - 462
> #31 - 482
> #51 - 502
> #81 - 532
>
> <http://www.grapple369.com/?idea:522,462,482,502,532>
>
> #67 - DARKENING (HUI) as [#2 - FULL CIRCLE (CHOU), #10 - DEFECTIVENESS
> / DISTORTION (HSIEN), #50 - VASTNESS / WASTING (T'ANG), #5 - KEEPING
> SMALL (SHAO)] /
> #522 = #451 - PRAXIS OF RATIONALITY + #71 - STOPPAGE (CHIH) as [#40,
> #2, #10, #50, #400, #500] = bîynâh (H998): {UMBRA: #67 % #41 = #26} 1)
> *UNDERSTANDING*, discernment; 1a) act; 1b) faculty; 1c) object; 1d)
> personified;
>
> "KEEP THEREFORE AND DO THEM; FOR THIS IS YOUR WISDOM AND YOUR
> *UNDERSTANDING*-H998: IN THE SIGHT OF THE NATIONS, WHICH SHALL HEAR
> ALL THESE STATUTES, AND SAY, SURELY THIS GREAT NATION IS A WISE AND
> UNDERSTANDING PEOPLE." [Deuteronomy 4:6]
>
> The point which we ought to make is that YANG HSIUNG's #81 TETRAD
> appraisals and fathomings are a seminal microcosm which when
> subsequently cohered as macrocosm by MICHAEL NYLAN's expansive corpus
> of commentary and knowledge, it then very clearly exhibits conceptual
> IDEA formulations which are grounded within the #451 - PRAXIS OF
> RATIONALITY as the ONTIC framework that by possessing a mean of #41 -
> RESPONSE (YING) is then arguably related to #492 - VOLUNTARY FREE WILL.
>
> And similarly the TORAH appears to preserve the microcosm linguistic
> correspondences to the TETRAD natural law foundation and as an example
> of such integrity, we'll observe the *MANSERVANT* / *MAIDSERVANT*
> anthropological elements within its PRO DOMO precept as the #41
> (THESIS) - PRINCIPLE OF EMANATION / FORMULA OF UNIVERSAL LAW (REMEMBER
> THE SABBATH):
>
> "BUT THE SEVENTH DAY IS THE SABBATH OF THE LORD THY GOD: IN IT THOU
> SHALT NOT DO ANY WORK, THOU, NOR THY SON, NOR THY DAUGHTER, THY
> *MANSERVANT*-H5650:, nor thy *MAIDSERVANT*-H5650:, NOR THY CATTLE, NOR
> THY *STRANGER*-H5650: THAT IS WITHIN THY GATES:" [Exodus 20:10]
>
> #203 as [#3, #200] /
> #205 as [#2, #3, #200] = gêr (H1616): {UMBRA: #203 % #41 = #39} 1)
> sojourner; 1a) a temporary inhabitant, *A* *NEWCOMER* *LACKING*
> *INHERITED* *RIGHTS*; 1b) of foreigners in Israel, though conceded
> rights;
>
> #96 as [#40 - LAW / MODEL (FA), #30 - BOLD RESOLUTION (YI), #1 -
> CENTRE (CHUNG), #20, #5 - KEEPING SMALL (SHAO)] = mᵉlâʼkâh (H4399):
> *WORK*
>
> #76 as [#70 - SEVERANCE (KE), #2 - FULL CIRCLE(CHOU), #4 - BARRIER
> (HSIEN)] =ʻebed (H5650): {UMBRA: #76 % #41 = #35} 1) slave, servant;
> 1a) slave, servant, *MAN*-*SERVANT*; 1b) subjects; 1c) servants,
> worshippers (of God); 1d) servant (in special sense as prophets,
> Levites etc); 1e) servant (of Israel); 1f) servant (as form of address
> between equals);
>
> #76 as [#30 - BOLD RESOLUTION (YI), #1 - CENTRE (CHUNG), #40 - LAW /
> MODEL (FA), #5 - KEEPING SMALL (SHAO)] /
> #462 = #451 - PRAXIS OF RATIONALITY + #11 - DIVERGENCE (CH'A) as [#6,
> #1, #40, #5, #400, #10] /
> #522 = #451 - PRAXIS OF RATIONALITY + #71 - STOPPAGE (CHIH) as [#6,
> #1, #40, #5, #400, #10, #20, #600] = ʼâmâh (H519): {UMBRA: #46 % #41 =
> #5} 1) *MAID*-*SERVANT*, female slave, maid, handmaid, concubine; 1a)
> of humility (fig.);
>
> CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING: 4 BCE) COMMENTARY ON #451
> - PRAXIS OF RATIONALITY + #11 - DIVERGENCE (CH'A) AS: "The
> *INDISCRIMINATE* *PURSUIT* *OF* *PLEASURE* *USUALLY* *ENDS* *IN*
> *DISASTER*. The wise person, then, moderates his desires lest he
> gradually become a *SLAVE* to them and reduce his chances of future
> happiness." [@1, page 145]
>
> CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING: 4 BCE) COMMENTARY ON #451
> - PRAXIS OF RATIONALITY + #71 - STOPPAGE (CHIH) AS: "The *CULTIVATED*
> *MIND*, *UNDISTRACTED* *BY* *INAPPROPRIATE* *OR* *EXCESSIVE*
> *DESIRES*, *REFLECTS* *VIRTUE* with the same degree of accuracy as a
> still pool of water. As the "Great Learning" teaches us:
>
> Know when to stop and then you can be quiescent. *BE* *QUIESCENT*
> *AND* *THEN* *YOU* *CAN* *BE* *AT* *PEACE*. Be at peace and then you
> can think. Think and then you can achieve everything." [@1, page 389]
>
> WHERE #527 = #451 - PRAXIS OF RATIONALITY + #76 - AGGRAVATION (CHU) as
> [#30, #40, #30, #1, #20, #400, #6] / [#40, #30, #1, #20, #6, #400,
> #10, #500] = mᵉlâʼkâh (H4399): {UMBRA: #96 % #41 = #14} 1) occupation,
> *WORK*, business; 1a) occupation, business; 1b) property; 1c) work
> (something done or made); 1d) workmanship; 1e) service, use; 1f)
> public business; 1f1) political; 1f2) religious;
>
> CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING: 4 BCE) COMMENTARY ON #451
> - PRAXIS OF RATIONALITY + #76 - AGGRAVATION (CHU) AS: "Like other
> ancient peoples, the early Chinese feared that the sun or moon would
> ultimately be devoured by total darkness during an eclipse.
>
> [NOTE: the new moon as requisite for a solar eclipse is a cosmological
> element within the sabbath based #2184 x 49 = 6J cosmology]
>
> One popular tale from the Han dynasty concerns a certain paragon of
> *FILIAL* *PIETY* ...
>
> ... The flask stands for the noble person, who is useful to the extent
> that he is *RESTRAINED* *BY* *THE* *MODEL* *OF* *THE* *ANCIENTS*."
> [@1, pages 404, 406]
>
> TO BE CONTINUED ....
>
> A revision of this document may be obtained from the following URL:
>
> <http://www.grapple369.com/Groundwork/Reified%20Vivification.pdf>
>
> @1 - Michael Nylan, A Translation with Commentary of the T'AI HSÜAN
> CHING (The Canon of Supreme Mystery) by Yang Hsiung, 1993, State
> University of New York
>
> @2 - Tanesha Peeples, 22 April 2022, Opinion: Republican Greed Is
> Fuelling American Gun Violence, The Black Wall Street Times
> <https://theblackwallsttimes.com/2022/04/22/opinion-republican-greed-is-fueling-american-gun-violence/>
>
> Initial Post: 20 July 2022
>
> On 23/7/2022 05:37, fool for Christ wrote:
>> "Make me whole, O Lord, and I will become whole! O only wise and
>> merciful
>> Physician, I beseech Thy benevolence: heal the wounds of my soul and
>> enlighten the eyes of my mind that I may understand my place in Thine
>> eternal design! And in as much as my heart and mind have been
>> disfigured,
>> may Thy grace repair them, for it is as true salt."
>>
>> St. Ephraim the Syrian.
>>
>> "He also brought me up out of a horrible pit, Out of the miry clay,
>> And set
>> my feet upon a rock, And established my steps. He has put a new song
>> in my
>> mouth--Praise to our God; Many will see it and fear, And will trust
>> in the
>> Lord." Psalm 40:2-3
>>
>> Draw nigh unto God and He will draw nigh unto you
>
--
That my mathematical theoretical noumenon defines the meta-descriptor prototypes which are prerequisite to the BEING of HOMO[iOS] SAPIEN[S|T] as EXISTENCE / *OUSIA*.
<http://www.grapple369.com/Grumble.zip> (Download resources)