dolf
2022-08-19 03:53:46 UTC
-- (DRAFT) PREMEDIATED (ADVOCATED) MEDIA AND THE POLITICS OF SELF EXPRESSION
(c) 2022 Dolf Leendert Boek, Revision: 19 August 2022
Having sufficiently acquainted ourselves with JANE CULL's introductory
guide of #65 - INNER DEPENDENCE / #175 - OUTER INDEPENDENCE as a "Living
Systems" cognitive theory proposed by HUMBERTO MATURANA and FRANCISCO
VARELA, which we anticipated might have expanded our understanding of
ontology, being and existence with its relationship to objects and their
consequences for our way of being, living and relating. We should give a
brief summation of our conclusions before then returning to our
digestation of DE ZENGOTITA's fourth chapter as a proposition on
politics of self expression.
The first problem which we have with JANE CULL's semantical basis for
cognitive theory is that the notion of PARENTHESIS is itself a THESIS
irrespective as to whether it is designated as
objectivity-in-parenthesis or objectivity-without-parenthesis which can
optionally mask a complexity of action within an age of computer
programming logic:
act.push ({retry: {count: 100, id: id}});
act.push ({gnosisMode: null});
act.push ({placeSpiralSelector: {concept: "GNOSIS", forms:
"scenario", name: "spiralSelector", module: "GNOSIS", id:
globalrules.gnosis.root}});
act.push ({command: {task: function (act) {
var i = 0;
if ((i = GNOSIS.scenario.spiral.indexOf("@GIZMO")) > -1) {
GNOSIS.scenario.spiralSelector = i;
COINRULES.automate.refreshSpiralSelector ({
concept: "GNOSIS",
module: "GNOSIS",
forms: "scenario",
name: "spiralSelector",
id: GNOSIS.scenario.id
});
}
GNOSIS.grizzle.toggleHeuristicMode ({handle:
GNOSIS.grizzle.data.gizmo.id, mode: 0})
}, params: {}}});
That objectively the same action as function can be performed
in-parenthesis or without-parenthesis and for this reason we prefer the
construct #65 - INNER DEPENDENCE / #175 - OUTER INDEPENDENCE so that its
rhetorical praxis of monomania (ie. an irrational idea) can be more
readily understood.
We ought then stress that our disconcertion with CULL's parenthesis
duality does not rest upon any superlative semantical conjecture (ie.
which will continue to be relevant as being descriptive and therefore
useful in deriving metaphysical process as concern with thinking about
thinking), but rather on grounds of incommensurability (ie. unlimited or
immeasurable) such as for example the radius and the circumference of a
circle are incommensurable because their ratio is expressed by the
irrational number π.
But 22 / 7 is rational number.
In our informal research view, a similar issue manifests when an
ontological property such as #65 - INNER DEPENDENCE can be usurped ('all
roads lead to Rome' meaning all paths or activities lead to the CENTRE
of things) with a recursive metalogic definition as is the character of
the @1, @5 immaterial elements within the institutional philosophical
and religious grounding for a #6 - FORMULA OF PROGRESSION {
@1 - #65 (@135 - çemel (H5566): *STATUE*),
@2 - #41 (@102 - mᵉlâʼkâh (H4399): *PUBLIC* *RELIGIOUS* / *POLITICAL*
*ACTION*),
@3 - #17 (@168 - chîytsôwn (H2435): *EXTERNAL* / *OUTER*) = #405 -
STOICHEION OF THE KOSMOS: 卐
@4 - #57 - *DOMINION* (@215 - maʻan (H4616): *PURPOSE* / *INTENTION*) =
#620 - metáthesis (G3331): TO CHANGE; OF THINGS INSTITUTED OR ESTABLISHED
} in attaining #5 - STATIS (ie. #408 - HYPOSTASIS [Greek: ὑπόστασις]) as
EQUILIBRIUM which is the mechanism of #17 - BIFURCATION against @1 -
SELF IDENTITY (#17 - chad (H2298): *ONE* / #485 - kolláō (G2853):
*CLEAVE*) as a first principle (ie. the #449 - *BRINGING* FORTH IS #497
- *ESTABLISHED*) that is implied by the Pythagorean #1080 - HETEROS
THEORY OF NUMBER paradigm:
#123 (#65 - SOLDIER + #41 - CENTRE OF VALUE + #17 - YEAR 2017: ROMAN
CATHOLIC 5 YEAR LITURGICAL CALENDAR) - SEDITIOUS COUP [milchâmâh
(H4421): *BATTLE*, *WAR* against the kiççêʼ (H3678): *ROYAL* *DIGNITY*,
*AUTHORITY*, *POWER*]
#2 #9 #4
#7 #5 #3
#6 #1 #8
#41 #1 #57
#49 #33 #17
#9 #65 #25
#34 - 𝌧親 = #485
qīn: 1. relatives, 2. intimate, 3. a bride, 4. parents, 5.
*MARRIAGE*, 6. personally, 7. someone intimately connected to, 8.
friendship, 9. Qin, 10. to be close to, 11. to love, 12. to kiss, 13.
related [by blood], 14. relatives by marriage, 15. a hazelnut tree
WHERE #485 = #451 - PRAXIS OF RATIONALITY + #34 - KINSHIP (CH'IN): "This
tetragram, like its predecessor, is paired with Hexagram 8, called
Holding Together. The Appraisals suggest that the habit of according
one's own kin proper treatment is the first, crucial step towards
forming close bonds with all others (whether in friendships, in
political alliances, or in wider family circles). On the other hand, as
the ODES say,
"If you keep your own at a distance,
The people all act thus [to you]!"
The second step is to follow Heaven's example in "treating the virtuous
as kin."
APPRAISAL #1: If kin are not close, their wills
Grate like teeth in an uneven bite.
FATHOMING #1: That kin are not as close as skin
Means: The centre heart is closed off.
Unlike the Christian tradition, Confucian tradition does not expect the
individual to love each and every other person as himself. Instead,
Confucianism asserts that each person owes the greatest loyalty and
devotion to family members (and by analogy, to the ruler who truly acts
as "father and mother" of the people). These feelings of responsibility
are then to be extended, but in ever decreasing measure, to wider
circles outside the family into the village and kingdom. This poem is
perfectly ambiguous in that it gives two different, if related messages:
(1) Unless the habit of respect and love is engendered in the family,
the capacities of the innermost heart / mind probably will fail to
develop sufficiently, and
(2) "If those treated as kin are not of his skin [i.e., his family],
Their ideas grate like teeth in a bad bite" (an alternate reading for
the Appraisal)....
The moral superior uses *RITUAL* *ACTIVITY* to forge good relations with
others." [@1, page 241]
*DEATH* *THREAT* (#449 - bᵉhal (H927): *FRIGHTEN*, *ALARM*) *BY* #419 -
*SLAUGHTERED* (#449 - bᵉhêmâh (H929): *CATTLE*) *MEAT* *WITHIN* *MAIL*
*BOX* ON 15 NOVEMBER 2017 WHERE IT REMAINED UNTIL #449 - mâbôwʼ
(H3996): *SUNSET* WHEN IT WAS DISPOSED OF



<http://www.grapple369.com/?zen:3,row:6,col:9&prototype:torah>
***@zen: 3, row: 6, col: 9, nous: 66 [DATE: 2022.11.15, SUPER:
#485 / #57 - Laissez Faire Politics, Simplicity In Habits; I-Ching: H37
- The Family (the clan), Dwelling People, Family members; Tetra: 39 -
RESIDENCE (CHU), EGO: #449 / #66 - Strategic Reversal, Putting Oneself
Behind; I-Ching: H41 - Diminution, Decrease, Diminishing; Tetra: 55 -
DIMINISHMENT (CHIEN)]
#46 - 𝌳廓 = #497
kuò: 1. expansive; wide; vast, 2. *UNLIMITED*; *IMMEASURABLE*, 3.
empty, 4. the outer wall of a city, 5. to wipe out, 6. an outline, 7. to
expand; to enlarge
<http://www.grapple369.com/?telos:497>
#462 = #451 - PRAXIS OF RATIONALITY + #11 - DIVERGENCE (CH'A) as [#1,
#20, #30, #400, #5, #6] / [#400, #1, #20, #30, #5, #6] /
#497 = #451 - PRAXIS OF RATIONALITY + #46 - ENLARGEMENT (K'UO) as [#6,
#1, #20, #30, #400, #600] / [#400, #1, #20, #30, #6, #600] = ʼâkal
(H398): {UMBRA: #51 % #41 = #10} 1) *TO* *EAT*, *DEVOUR*, *BURN* *UP*,
*FEED*; 1a) (Qal); 1a1) to eat (human subject); 1a2) to eat, devour (of
beasts and birds); 1a3) *TO* *DEVOUR*, *CONSUME* (*OF**FIRE*); 1a4) to
devour, slay (of sword); 1a5) to devour, consume, destroy (inanimate
subjects - ie, pestilence, drought); 1a6) to devour (of oppression); 1b)
(Niphal); 1b1) to be eaten (by men); 1b2) to be devoured, consumed (of
fire); 1b3) *TO* *BE* *WASTED*, *DESTROYED* (*OF* *FLESH*); 1c) (Pual);
1c1) to cause to eat, feed with; 1c2) to cause to devour; 1d) (Hiphil);
1d1) to feed; 1d2) to cause to eat; 1e) (Piel); 1e1) consume;
#449 - 25 AUGUST 2017 BY *BLOKES* *BIGGEST* *BBQ*, MAILBOX DESTRUCTION
#297 (SUM OF MAGIC SQUARE WITH #33 - CENTRE) - *BLOKES* *BIGGEST* *BBQ*
ON 11 OCTOBER 2019 AS DEFERENCE GIVEN TO ROMAN GOVERNANCE / #315 -
*ANZAC* *DAY* *PROTOTYPE* ASSOCIATED / #333 - *CENTRE* *PROTOTYPE* /
#419 - *SLAUGHTER*
#449 - 15 NOVEMBER 2017 AS "BREEDING BULL" / #65 - SOLDIER CULT OF THE
IMPERIUM ANALOGIES BY PLACEMENT OF #419 - SLAUGHTERED MEAT IN ONE'S
MAILBOX WHEN THE SAME SEX MARRIAGE PLEBISCITE LEGISLATION CONCLUDED
WHERE #497 = #451 - PRAXIS OF RATIONALITY + #46 - ENLARGEMENT (K'UO):
"Yin ch'i, then, is pictured as a kind of "unmoved mover," which acts to
counter all tendencies towards proliferation and expansion. The early
commentaries in no way object to yin's activities, seeing them as part
of the normal cyclical processes, but the later commentaries tend to
argue the evils of yin. One commentator says, for example, that yin
"*HIDING* [*ITS* *EVIL*, *PRETENDS* *TO*] *HARMONIZE* *WITH* *AND*
*CONFORM* *TO*" yang's activity, despite its *INTENTION* *TO* *SUCK*
*THE* *STRENGTH* {#205, #237, #315, #321, #333, #342, #364, #371, #373,
#408, #419, #420, #449, #485, #497} from yang at a later point...
<http://www.grapple369.com/?idea:205,237,315,321,333,342,364,371,373,392,408,419,420,449,485,497>
The classical Doctrine of the Mean stipulates a fixed order for reform:
The individual must first rectify himself, then the household, then the
state, and finally All under Heaven. Here the individual enlarges his
power base before achieving full mastery of the Way. Since his base is
not "straight" (ie. in accord with Tao), whatever security he builds is
likely to collapse under pressure, just as the physical structure
constructed on a faulty foundation is sure to collapse...
Primary attention is *FOCUSED* *ON* *INTERNAL*, *RATHER* *THAN*
*EXTERNAL* *MATTERS*. From this we see that the wise person intent on
constructing a strictly upright moral life is absolutely dependent upon
"golden" advice from the sages, whose collective wisdom will help him
secure and enhance his position. As Fan Wang writes, "One uses the city
wall to guard oneself, just as one employs worthies [as models and as
advisors] to protect oneself."
APPRAISAL #3: Though enlarging, she bears no son.
He beds a barren wife.
FATHOMING #3: Great but not with child
Means: How can he get descendants?
In Appraisal 3, the transition from thought to action, the individual
seeks to enlarge his power base, but lacks the means to bring his plans
to completion. The metaphor used is easily understood: The husband,
intent upon producing an heir, mistakenly weds a ''stone wife," a term
which can refer to a barren woman or possibly (more literally) to a
stone #449 - *SCULPTURE* carved to commemorate chaste wives.

#135 as [#40, #40, #30, #20, #5] /
#175 - MEN WHO FATHERED CHILDREN / WOMAN GIVING BIRTH as [#40, #40, #40,
#30, #20, #5] /
#540 as [#40, #40, #30, #20, #400, #10] /
#546 as [#6, #40, #40, #30, #20, #400, #10] = mamlâkâh (H4467): {UMBRA:
#135 % #41 = #12} 1) *KINGDOM*, *DOMINION*, *REIGN*, *SOVEREIGNTY*; 1a)
kingdom, realm; 1b) sovereignty, dominion; 1c) reign;
#449 - MONUMENT / MEMORIAL (mnēma (G3418): a monument or memorial to any
person or thing)
#449 - VIOLATE A COVENANT (châlal (H2490): to treat as common [PAPAL
BULL 4 MAY 1493: #468])
#449 - MOURN (ʼâbal (H56): to mourn of humans)
#449 - VIRGIN (bᵉthûwlâh (H1330): virgin)
#449 - BEGET (yâlad (H3205): day of birth; bring forth of child birth;
wicked behaviour [13 JANUARY: #116 - CLEAVE SEXUALLY; PAPAL BULL 4 MAY
1493: #41 - RESPONSE (YING); #439])
#449 - NAKED CHILD (châthal (H2853): enwrap or swaddled)
#449 - WOMB (mḗtra (G3388): the womb)
#449 - METAL PLATE (lûwach (H3871): plate of metal)
#449 - DECREE (kâthab (H3789): inscribe; describe in writing [13
JANUARY: #432 - 21 MARCH 2013 APOLOGY])
#449 - LITIGATION / COURT (mishpâṭ (H4941): right, privilege, due
(legal); act of deciding a case [PAPAL BULL 4 MAY 1493: #439])
#449 - CONSECRATE / SET APART (qâdash (H6942): be separate: cherished;
honour / hallow as sacred or holy: blessed [13 JANUARY: #419 - SLAUGHTER
/ GENOCIDE])
#449 - STATUES / IDOLS (sébasma (G4574): religiously honoured, an object
of worship)
@215 - SELF CONTRADICTION (#71 - *DOMINION* *MATRIX* / *MITHRAS*
*SOLDIER* *CULTUS* ROMAN IMPERIUM) BY #325 - EASTER SUNDAY LUNAR
OCCULTATION (21 MARCH) AS TRANSITION EVENT ON SUNDAY 21 APRIL 2019 (#337
- PERIHELION: 3 JANUARY / APHELION: 3 JULY) / MAGIC SUM 5x5 = #65 -
SOLDIER v's QUEEN'S BIRTHDAY #44 - NORMA OBLIGANS #27 - DUTIES
SUBSTITUTION FOR 18 - 22 APRIL

<http://www.grapple369.com/?zen:9,row:4,col:1>
***@zen: 9, row: 4, col: 1, nous: 57 [DATE: (none), TIME: (none),
SUPER: #462 / #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), EGO: #449 / #57 - Laissez Faire
Politics, Simplicity In Habits; I-Ching: H37 - The Family (the clan),
Dwelling People, Family members; Tetra: 39 - RESIDENCE (CHU)]
FOR EXPLANATION SEE: "SPEAKER'S NOTES FOR COUNTY COURT APPLICATION TO
RE-INSTATE AN APPEAL (AP-21-1375) AGAINST CONVICTION AND SENTENCE DUE TO
#215 - AMBUSH MODUS OPERANI"
<http://www.grapple369.com/Groundwork/Speaker%20Notes%20County%20Court%20Application%20%28AP-21-1375%29%2020220815.pdf>
#215 - SELF CONTRADICTION as [#6, #1, #6, #200, #2] = ʼârab (H693):
{UMBRA: #203 % #41 = #39} 1) *TO* *LIE* *IN* *WAIT*, *AMBUSH*, *LURK*;
1a) (Qal); 1a1) to lie in wait; 1a2) ambush (participle as subst); 1b)
(Piel) ambushers, liers-in-wait (pl. participle); 1c) (Hiphil) to lay an
ambush;

<Loading Image...
>
[IMAGE: Shown is #15 - SATURN, #34 - JUPITER, #65 - MARS, #SWASTIKA as
ROTATION of the #135 / #405 - STOICHEION OF KOSMOS elements comprising 4
QUADRANTS as #540, 8 STROKES as #1080 and #505 - HORUS as seminal impetus]
COURT / POLICE PROSECUTIONS FILING DATED 23 JUNE 2022 (AS BEFORE
WITHDRAWAL OF APPLICATION FOR ORDERS ON 14 JULY 2022): "ADVICE OF
POSSIBLE MENS REA (#135, #405, #540, #546, #1080, #2184) AS STRATUM OF
BINOMIAL STASIS TO PYTHAGOREAN THEORY OF NUMBER AS ACTUS REUS BEING
INTELLECTUAL PROPERTY BESIEGEMENT (#449) WITH THE SUBJECTIVE SAINT
PATRICK'S DAY UNVEILING OF CHERISHED (BLESSED) MOTHER / NAKED CHILD
STATUE AS TROJAN TO THEN EFFECT BY #48 - RITUAL (LI) x #6 - CONTRARIETY
(LI) A SUBSTITUTED ETHOS / HIJACKING THE ANZAC 2018 CENTENNIAL IN
SUPPORT OF IRISH REPUBLICAN ACTIVISM (1916 - 1920)
On 21 JUNE 2022 I attended the SALE MAGISTRATES COURT as a DIRECTIONS
HEARING into CASE NUMBER L10182359 which had been subject to an
application from POLICE PROSECUTIONS for an adjournment from its
original CONTEST HEARING date of 8 APRIL 2022 as determination into the
legitimacy and lawfulness of heretofore INTERIM ORDERS as initially
granted upon 6 FEBRUARY 2020.
The impetus for such adjournment was entirely due to the further need
for the POLICE in undertaking an investigation over the gravitas and
nature related to a further reported alleged breach of PROXIMITY by an
ACCOSTING SCENARIO of which I am entirely unaware. There has been no
advice from the police over outcomes as to whether any BREACH of INTERIM
ORDERS had in fact occurred or that it was entirely predicated upon the
APPLICANT engaging within "STALKING AND ENTRAPMENT" opportunism with the
intention of then advancing a "FALSE ALLEGATION OF PROXIMITY AND
ACCOSTING" scenario as a mischievous report made to the police.
In the interim time, I was walking home from the supermarket @ 1143
HOURS on 8 MAY 2022 and had observed the APPLICANT parked at the WATER
TOWER, VICTORIA PARK near the ANGLICAN CHURCH in Cunninghame Street with
the intention of keeping my driveway under observation. Within minutes
of my arriving home the APPLICANT parked their vehicle in proximity to
my driveway but a short distance towards the park's lake area, seemingly
with an intention to effect an entrapment opportunity by cause of a
"FALSE ALLEGATION OF PROXIMITY AND ACCOSTING" scenario.
Such is a reasonable conclusion given shortly thereafter at @ 1200 hours
in driving my vehicle so as to report the matter to police, I did a
circuit of the garden precinct and noticed that the APPLICANT was again
parked in an irregular manner at the WATER TOWER and alighted from their
vehicle in observing the STATUE / MY DRIVEWAY area. This necessitated
my making an APPLICATION for RECIPROCAL ORDERS as CASE NUMBER N10938554
which was determined on 17 MAY 2022 and rejected on the grounds that
such "STALKING AND ENTRAPMENT" opportunism might constitute prohibited
behaviour when an INTERVENTION AND PERSONAL SAFETY ORDER is granted, but
in and of itself is not sufficient adverse behaviour for the granting of
ORDERS.
That such MODUS OPERANDI action might be more properly characterised as
being obsessive and fixation behaviour which is substantiated by the
earlier circumstance on Saturday 21 NOVEMBER 2020, when I noticed the
APPLICANT similarly moving their car around the VICTORIA PARK precinct
on four occasions, being seated within the stationary vehicle as if to
keep me under a continual observation whilst I attended to my various
domestic needs involving several egress / ingress actions. In finding
such malevolent intentioned conduct to be disturbing to my
sensibilities, I then also had made an APPLICATION for RECIPROCAL ORDERS
which on 13 APRIL 2021 was determined by telephone conference as
similarly reject[ed].
The point that I here make, is that the rejection was substantiated upon
a POINT OF LAW, which then has no adverse finding against the actual
nature of MENS REA / ACTUS REUS which is properly framed by the earlier
events as evidence of vexatious allegations involving "FALSE PROXIMITY
AND ACCOSTING SCENARIOS" being then mischievous claims of "THREATENING
CONDUCT" upon 28 MAY 2018 which was refuted by AUDIO RECORDINGS and a
FAILED ENTRAPMENT EVENT of 17 SEPTEMBER 2018 which had transpired at a
distance of 80 metres. Both events were attended to by POLICE and they
took no further action due to evidence to the contrary.
As a consequence of the slanderous "THREATENING CONDUCT"
characterisation made upon 28 MAY 2018, I would have an unequivocal
intention to avoid entrapment involving our being circumspect in the
cautious undertaking of any property INGRESS / EGRESS which might
involve the POLITICAL ACTIVIST being within proximity and precariousness
to ourselves.
And in the circumstance of the FAILED ENTRAPMENT EVENT of 17 SEPTEMBER
2018, I would then in holding concerns of absolute necessity, then have
adopted a disposition in the exercising an utmost caution for my
personal safety in relation to the possibility of entrapment events
perpetuated by the AFFECTED PERSON.
Accordingly, I would reasonably conclude that this was the MODUS
OPERANDI conveyed within CASE NUMBER M11048888 as the adopting of a
vantage position (ie. which the APPLICANT admits to by irrational
conduct of buying a coffee and then returning) in the vicinity of the
WATER TOWER, VICTORIA PARK near the ANGLICAN CHURCH in Cunninghame
Street, with an intention to make observations of my EGRESS / INGRESS to
my private property, whereupon they parked their vehicle in proximity to
my driveway with an intention to effect an entrapment by cause of a
"FALSE ALLEGATION OF PROXIMITY AND ACCOSTING" scenario as occurred @
0829 HOURS on Sunday 21 MARCH 2021 after my having postal lodged COURT
matters at the Guthridge Parade milk bar / post office.
Even though the photograph evidence attests to the fact, that I was not
in breach of proximity requirements as stipulations within the INTERIM
ORDERS, the MAGISTRATE accepted the APPLICANT's unsubstantiated claims
as then being entirely a "FALSE ALLEGATION OF PROXIMITY AND ACCOSTING"
scenario in according with the strongly held value held as to avoiding
entrapment events involving false proximity and accosting scenarios in
being a precariousness to ourselves. Accordingly a non-conviction was
recorded on [REMEMBRANCE DAY] 11 NOVEMBER 2021 with a $600 fine.
The alleged BREACH OF INTERIM ORDERS was then subject to a COUNTY COURT
APPEAL, but was abandoned before its hearing on 4 APRIL 2022 given a
LACK OF PROCEDURAL FAIRNESS in having already FILED matters as evidence
of allegations involving "FALSE PROXIMITY AND ACCOSTING SCENARIOS" being
mischievous allegations of "THREATENING CONDUCT" upon 28 MAY 2018 which
was refuted by AUDIO RECORDINGS and a FAILED ENTRAPMENT EVENT of 17
SEPTEMBER 2018. Both events were attended to by POLICE and they took no
further action due to evidence to the contrary in then having a bearing
upon MENS REA / ACTUS REUS with respects to the avoidance of any
BREACHES OF ORDERS.
In accordance with the ABANDONMENT OF APPEAL which was made with an
intention to CONTEST the LEGITIMACY AND LAWFULNESS OF THE GRANTING OF
ORDERS as served on 6 FEBRUARY 2020 with specific CONTEST HEARING
SPEAKING NOTES prepared for such COURT EVENT that was then associated to
each of the ITEMS #1 TO #12 as claimed substantiative grounds applicable
to the APPLICATION FOR PERSONAL SAFETY AND INTERVENTION ORDER as CASE
NUMBER L10182359.
In full compliance with COUNTY COURT undertakings the lodged document as
CONTEST HEARING SPEAKING NOTES was acknowledged by the MAGISTRATE in
having been provided to the COURT before the scheduled HEARING @ 1000
HOURS ON 8 APRIL 2022."
#215 - SELF CONTRADICTION as [#5, #50, #5, #4, #100, #1, #50] = enédra
(G1747): {UMBRA: #165 % #41 = #1} 1) a *LYING* *IN* *WAIT*, *AN* *AMBUSH*;
#449 - EASTER 4 APRIL 2021 + 50 DAYS = PENTECOST ON 23 MAY 2021 (#1827 -
EUCHARIST / 5 YEAR CALENDAR CYCLE: 4 x #364 + #371)
Two lessons are taught here: first, initial miscalculations about one's
capacity may preclude final fruition, no matter how many attempts are
made; second, apparent capacity should not be confused with real
capacity." [@1, pages 290 - 292]
#11 - 𝌐差 = #462
chà 1. to differ, 2. less than; lacking; nearly; almost, 3. wrong, 4.
substandard; inferior; poor, 5. the difference [between two numbers], 6.
to send; to dispatch, 7. to stumble, 8. rank, 9. an error, 10.
dissimilarity; difference, 11. barely, 12. an errand, 13. a messenger; a
runner, 14. proportionate, 15. to select; to choose, 16. to recover from
a sickness, 17. uncommon; remarkable, 18. to make a mistake, 19. uneven,
20. to differ, 21. to rub between the hands
WHERE #462 = #451 - PRAXIS OF RATIONALITY + #11 - DIVERGENCE (CH'A):
"The worthy man weighs each action carefully, knowing full well that
even minor mistakes may lead to his eventual downfall. In consequence,
it is the prospect of ruin that prompts continued self-examination and
speedy reform. Measuring his failings by the hard light of day (the
"bright light"), the prudent individual goes on to win a reputation (a
second "bright light"). That explains why, as the proverb goes, ''In
security the noble man is mindful of danger."
APPRAISAL #4: Passing over small acts of goodness,
He will not overcome.
FATHOMING #4: Foregoing small acts of goodness
Means: He cannot reach greatness.
The Changes tells us that
the petty man considers the small good to be of no advantage, so he
makes no effort. He thinks the small sin does no harm, and so he does
not give it up. . . . If good does not accumulate, it will not be enough
to make a man's name.
Another Chinese classic, the Documents, concurs:
If you do not attend zealously to small acts, the result will affect
your virtue in great ones.
Self-cultivation is a slow process of learning, whereby the individual
becomes practiced in discerning and performing the good act. If the
individual is either too arrogant or too careless to make a habit of
small acts of nobility, great virtue cannot be attained. Like the
philosopher HSÜN TZU before him, YANG HSIUNG emphasizes the importance
of gradual habituation to the Good.
APPRAISAL #5: Having passed the #449 - *GATE*, he returns
To enter, gaining that center court.
FATHOMING #5: Having missed the #449 - *GATE*, turning to enter
Means: Before going too far, he reverses his course.
#462 = #451 - PRAXIS OF RATIONALITY + #11 - DIVERGENCE (CH'A) as [#30,
#2, #10, #400, #500] / [#40, #2, #10, #400, #10] = bayith (H1004):
{UMBRA: #412 % #41 = #2} 1) *HOUSE*; 1a) house, dwelling habitation; 1b)
shelter or abode of animals; 1c) *HUMAN* *BODIES* (fig.); 1d) of Sheol;
1e) *OF* *ABODE* *OF* *LIGHT* *AND* *DARKNESS*; 1f) of land of Ephraim;
2) place; 3) receptacle; 4) home, house as containing a family; 5)
household, family; 5a) those belonging to the same household; 5b)
*FAMILY* *OF* *DESCENDANTS*, *DESCENDANTS* *AS* *ORGANIZED* *BODY*; 6)
household affairs; 7) inwards (metaph.); 8) (TWOT) *TEMPLE*; 9) on the
inside; 10) within;
The HYDE PARK, SYDNEY WORLD WAR ONE MEMORIAL includes several
architecturally and artistically designed areas, the most notable of
which are The Hall of Silence, The Hall of Memory, and The Hall of
Service. The Hall of Service was added in 2018 as the centrepiece of the
'Centenary Extension' renovations, to mark the 100th anniversary of the
First World War.
IT FEATURES A MAJOR INSTALLATION BY AUSTRALIAN ARTIST FIONA HALL, WHICH
CONSISTS OF 1,701 SOIL SAMPLES, REPRESENTING THE HOME ADDRESSES GIVEN BY
FIRST WORLD WAR ENLISTEES. ALL THREE AREAS ARE DESCRIBED IN DETAIL ON
THE ANZAC MEMORIAL'S WEBSITE:
<https://www.warmemorialsregister.nsw.gov.au/content/anzac-memorial-hyde-park>
#123 (#65 - SOLDIER + #41 - CENTRE OF VALUE + #17 - YEAR 2017: ROMAN
CATHOLIC 5 YEAR LITURGICAL CALENDAR) - SEDITIOUS COUP [milchâmâh
(H4421): *BATTLE*, *WAR* against the kiççêʼ (H3678): *ROYAL* *DIGNITY*,
*AUTHORITY*, *POWER*]

<http://www.grapple369.com/?date:2022.8.16&gizmo>
[IMAGE: Shown is the temporal heuristic for the date 16 AUGUST 2022]
#1701 as [#600, #800, #100, #1, #200] /
#1551 as [#600, #800, #100, #1, #50] = chṓra (G5561): {UMBRA: #1501 %
#41 = #25} 1) the space lying between two places or limits; 2) a region
or country i.e. a *TRACT* *OF* *LAND*; 2a) the (rural) region
surrounding a city or village, the country; 2b) *THE* *REGION* *WITH*
*TOWNS* *AND* *VILLAGES* *WHICH* *SURROUND* *A* *METROPOLIS*; 3) land
which is ploughed or cultivated, ground;
AB INITIO CONTEXT OF ROMAN BINOMIAL NOMENCLATURE

<Loading Image...
>
#1551 - WITHHOLD A THING,
#1552 - CELIBACY (ROMAN CATHOLIC PRIESTS) AND ABSTINENCE OF FOODS SUCH
AS #1827 - EUCHARIST,
#1553 - MAKE HOSTILE INCURSION INTO / OF THE GODS AND FAVOURITE SPORTS,
#1554 - BINOMIAL COEFFICIENT TO THE #38 - WORLDVIEW OF ROMAN CATHOLIC /
EMPIRE GOVERNANCE
USURPER: #1 - CENTRE (CHUNG: #452)
GUIDE: #36 - STRENGTH (CH'IANG: #487)
MYSTERY: #37 - PURITY (TS'UI: #488)
ADJUSTER: #111
LEADER: #666
REGULATOR: #777
GENERAL GOVERNOR: #1554
<http://www.grapple369.com/?idea:1551,1552,1553,1554>
WHEN IT WAS ORIGINALLY OPENED BY PRINCE HENRY, DUKE OF GLOUCESTER, ON 11
NOVEMBER 1934 THE MEMORIAL READ: "OPENED BY THE *SON* OF A KING."
THE MEMORIAL CONTAINS THE ORIGINAL WREATH OF RED FLOWERS LAID BY THE
DUKE, FIXED IN A GLASS CASE OUTSIDE THE MEMORIAL'S HALL OF MEMORY.

<https://www.abc.net.au/news/2018-10-20/prince-harry-opens-extended-anzac-memorial-hyde-park/10399868>
[IMAGE (20 OCTOBER 2018): PICTURED LEFT IS HONOURABLE DAVID HURLEY AS
THEN GOVERNOR OF NEW SOUTH WALES AND PRESENTLY THE GOVERNOR GENERAL]
ON 20 OCTOBER 2918, PRINCE HARRY OPENED THE FACILITY, UPGRADED AT A COST
OF $40 MILLION, BY UNVEILING A PLAQUE WHICH READ IT WAS OPENED BY A
"*GRANDSON* OF THE QUEEN".
#449 as [#4, #30, #400, #10, #5] = deleth (H1817): {UMBRA: #434 % #41 =
#24} 1) door, gate; 1a) a door; 1b) a *GATE*; 1c) (fig.); 1c1) of chest
lid; 1c2) of crocodile jaws; 1c3) of doors of the heavens; 1c4) of an
easily-accessible woman;
The #449 - *GATE* marks an easy access to home. By extension, it
symbolizes whatever facilitates an easy entrance to understanding. For
this reason, the teachings of Confucius are frequently identified as the
#449 - *GATES* to learning. The center courtyard or lightwell is an
integral part of the ancient Chinese #462 - *HOUSE*, providing free
access to the gods inhabiting the open air above, as well as light and
rainwater for the benefit of the inhabitants. As the inner sanctum of
the #462 - *HOUSE* [ie. #71 - *DOMINION*: Latin dominium ("lordship,
right of ownership"), from dominus ("lord"), from domus ("house")], it
also stands for the innermost thoughts of the individual and, by a pun,
for "conduct according to the Mean."
In these verses, the individual awakens to the magnitude of his error,
then reforms his conduct in conformity with the Mean. His safe arrival
at the inner sanctum, despite initial confusion and physical barriers,
suggests that he has achieved moral perfection." [@1, pages 144 - 146]
As a rhetorical concept that ultimately rests entirely upon the
PYTHAGOREAN (ie. to again utilise the PLATONIC geometric solid form as
an example) paradigm as its #45 - METHODOLOGY, where the seminal
thinking that is emergent in any agency within the living being is the
#65 - DODECAHEDRON concept (@1 - SELF + 64 HEXAGRAMS), with its making
as the #175 - ICOSAHEDRON and the cohesion by the doing then produces
the outcome as #240 - TETRACTYS which as process exceeds the boundary to
the #237 - DEME / #228 - ONTIC moral proscription spectrum.
For example, we don't deny that cohesion might occur as the geometric
model unequivocally suggests, but that the ONTIC / temporal paring as
cohering action might involve an ONTIC aggregation in having a taxonomic
equivalence to a category of understanding then by its dynamic natural
association corresponding to an object of experience for its grounding.
And we too must be very careful with our meta narrative usage of
language such as the notion "against" in a context of juxtaposition when
"encompassing" is a more meaningful designate within the metaphysical /
metempirical philosophical #41 - ONTIC postulate:
Whether the #451 - PRAXIS OF RATIONALITY + #81 - SOVEREIGN JUXTAPOSITION
(encompassing #492 - VOLUNTARY FREE WILL) and the ANTHROPOCENTRIC
SINGULARITY can be LEGALLY deployed as a #532 - SAFE GUARD or PRESCRIBED
LIMIT against any #533 - AUTOGENIC PROCESS of GNOSIS EX MACHINA as @113
- ETHICAL ENGAGEMENT by its @45 - METHODOLOGY possessing an innate
concern for @68 - RIGHTS?
@1 - SEMINAL
@41 - ONTIC RELATIVE NATURAL ASSOCIATOR (RNA) DIALECTIC
@81 - REVERSE TRANSCRIPTASE DYNAMIC NATURAL ASSOCIATOR (DNA) DESCRIPTOR
@369 - [#205 - PRINCIPLE OF PERSISTENT SUBSTANCE / #164 - PRINCIPLE OF
MATERIALITY]
@451 - PRAXIS OF RATIONALITY
@492 - VOLUNTARY FREE WILL
@533 - AUTOGENIC PROCESS
#510 = #451 - PRAXIS OF RATIONALITY + #59 - MASSING (CHU) as [#2, #8,
#100, #400] /
#520 = #451 - PRAXIS OF RATIONALITY + #69 - EXHAUSTION (CH'IUNG) as [#2,
#8, #100, #400, #10] /
#532 as [#6, #2, #8, #100, #400, #10, #6] = chuqqâh (H2708): {UMBRA:
#113 % #41 = #31} 1) statute, ordinance, *LIMIT*, enactment, *SOMETHING*
*PRESCRIBED*; 1a) *STATUTE*;
#59 - 𝍀聚 = #510
jù 1. to assemble; to meet together, 2. to store up; to collect; to
amass, 3. to levy; to impose [a tax], 4. a village, 5. a crowd, 6. savings
#510 = #451 - PRAXIS OF RATIONALITY + #59 - MASSING (CHU): "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 Apparently, the perfect
efficacy of ghosts and spirits depends upon this unseen quality, for
paradoxically "*WHATEVER* *HAS* *FORM* *HAS* *LIMITS*. . . " For this
reason, the superior man chooses to operate as much as possible behind
the scenes to effect his will.
APPRAISAL #2: At the banquet they gather,
Titter, titter.
FATHOMING #2: Laughter at banquet gatherings
Means: In their pleasure, they go to excess.
#510 = #451 - PRAXIS OF RATIONALITY + #59 - MASSING (CHU) as [#5, #40,
#400, #5, #30, #30] = hâlal (H1984): {UMBRA: #65 % #41 = #24} 1) to
shine; 1a) (Qal) to shine (fig. of God's favour); 1b) (Hiphil) to flash
forth light; 2) to praise, boast, be boastful; 2a) (Qal); 2a1) to be
boastful; 2a2) boastful ones, boasters (participle); 2b) (Piel); 2b1) to
praise; 2b2) to boast, make a boast; 2c) (Pual); 2c1) to be praised, be
made praiseworthy, be commended, be worthy of praise; 2d) (Hithpael)
*TO* *BOAST*, *GLORY*, *MAKE* *ONE'S* *BOAST*; 2e) (Poel) *TO* *MAKE*
*A* *FOOL* *OF*, *MAKE* *INTO* *A* *FOOL*; 2f) (Hithpoel) *TO* *ACT*
*MADLY*, *ACT* *LIKE* *A* *MADMAN*;
The ordinary person wants to meet with boon companions in the pursuit of
pleasure (eg: #297 / #449 / #497 - *BLOKES* *BIGGEST* *BBQ*). Ignoring
the constraints of ritual, he easily lapses into vacuous laughter and
appalling excess. It could also be that his mediocrity prompts the
ridicule of others.
APPRAISAL #3: He reveres his own elders
As gateway to the many ghosts.
FATHOMING #3: To revere one's own elders
Means: The ghosts await respect.
"WHEN THE *UNCLEAN*-G169: SPIRIT IS GONE OUT OF A MAN, HE WALKETH
THROUGH DRY PLACES, SEEKING REST, AND FINDETH NONE.
/ #433 - NOUMENON RESONANCE FOR 15 NOVEMBER 2017 / *BLOKES*
*BIGGEST* *BBQ* ON 11 OCTOBER 2019 as [#1, #20, #1, #9, #1, #100, #300,
#1] = akáthartos (G169): {UMBRA: #702 % #41 = #5} 1) *NOT* *CLEANSED*,
*UNCLEAN*; 1a) *IN* *A* *CEREMONIAL* *SENSE*: that which must be
abstained from according to the levitical law; 1b) *IN* *A* *MORAL*
*SENSE*: *UNCLEAN* *IN* *THOUGHT* *AND* *LIFE*;
/ #317 - *NOUMENON* *RESONANCE* FOR 25 APRIL 1915 / *BLOKES*
*BIGGEST* *BBQ* ON 11 OCTOBER 2019 as [#300, #8, #9] /
#327 - *NOUMENON* *RESONANCE* FOR 11 NOVEMBER 1918 as [#10, #300,
#8, #9] / [#5, #300, #8, #9, #5] /
/ #333 - *NOUMENON* *RESONANCE* FOR *BLOKES* *BIGGEST* *BBQ* ON
11 OCTOBER 2019 / *DEATH* *THREAT* *AS* *SLAUGHTERED* *MEAT* *IN* *MAIL*
*BOX* ON 15 NOVEMBER 2017 as [#10, #300, #8, #9, #6] / [#6, #10, #300,
#8, #9] /
#339 - *NOUMENON* *RESONANCE* FOR 11 NOVEMBER 1918 as [#6, #10,
#300, #8, #9, #6] /
/ #350 - *NOUMENON* *RESONANCE* FOR *BLOKES* *BIGGEST* *BBQ* ON
25 AUGUST 2017 / BATTLE OF LONG TAN 18 AUGUST 1966 (VIETNAM VETERANS'
DAY) as [#6, #10, #300, #8, #9, #6, #5, #6] /
/ #365 - *NOUMENON* *RESONANCE* FOR 25 APRIL 1915 / 11
NOVEMBER 1918 as [#6, #2, #300, #8, #9, #600] /
#328 - *NOUMENON* *RESONANCE* FOR BATTLE OF LONG TAN 18 AUGUST 1966
(VIETNAM VETERANS' DAY) as [#6, #300, #8, #9, #5] /
#373 - *DEATH* *THREAT* *AS* *SLAUGHTERED* *MEAT* *IN* *MAIL*
*BOX* ON 15 NOVEMBER 2017 as [#6, #10, #300, #8, #9, #600] = 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;

[IMAGE: #449 - yâlad (H3205): BRINGING FORTH WICKED BEHAVIOUR (#449 -
SAINT PATRICK'S DAY CHERISHED / BLESSED MOTHER WITH NAKED CHILD STATUE
UNVEILING / INTELLECTUAL PROPERTY BESIEGEMENT) AS *DEATH* *THREAT* (#449
- bᵉhal (H927): *FRIGHTEN*, *ALARM*) *BY* #419 - *SLAUGHTERED* (#449 -
bᵉhêmâh (H929): *CATTLE*) *MEAT* *IN* *MAIL* *BOX* ON 15 NOVEMBER 2017
WHERE IT REMAINED UNTIL #449 - mâbôwʼ (H3996): *SUNSET* WHEN IT WAS
DISPOSED OF]
#474 - NOUMENON RESONANCE FOR 25 AUGUST 2017 as [#5, #30, #9, #70,
#50, #300, #10] /
#497 - NOUMENON RESONANCE FOR 15 NOVEMBER 2017 as [#5, #30, #8,
#30, #400, #9, #5, #10] = érchomai (G2064): {UMBRA: #826 % #41 = #6} 1)
to come; 1a) of persons; 1a1) to come from one place to another, and
used both of persons arriving and of those returning; 1a2) to appear,
make one's appearance, come before the public; 1b) metaph.; 1b1) to come
into being, arise, *COME* *FORTH*, *SHOW* *ITSELF*, *FIND* *PLACE* *OR*
*INFLUENCE*; 1b2) be established, become known, to come (fall) into or
unto; 1c) to go, to follow one;
THEN HE SAITH, I WILL RETURN INTO MY HOUSE FROM WHENCE I CAME OUT; AND
WHEN HE IS *COME*-G2064:, HE FINDETH IT EMPTY, SWEPT, AND GARNISHED.
THEN GOETH HE, AND TAKETH WITH HIMSELF SEVEN OTHER SPIRITS MORE WICKED
THAN HIMSELF, AND THEY ENTER IN AND DWELL THERE: AND THE LAST STATE OF
THAT MAN IS WORSE THAN THE FIRST. EVEN SO SHALL IT BE ALSO UNTO THIS
WICKED *GENERATION*-G1074." [Matthew 12:43-45]
YOUTUBE: "IN THE AIR TONIGHT (PHIL COLLINS)"
#64 - SINKING (CH'EN) / HEXAGRAMS as [#3, #5, #50, #5, #1] = geneá
(G1074): {UMBRA: #64 % #41 = #23} 1) fathered, birth, nativity; 2) that
which has been begotten, men of the same stock, a family; 2a) the
several ranks of natural descent, the successive members of a genealogy;
2b) *METAPHOR* *A* *GROUP* *OF* *MEN* *VERY* *LIKE* *EACH* *OTHER* *IN*
*ENDOWMENTS*, *PURSUITS*, *CHARACTER*; 2b1) esp. in a bad sense, a
perverse nation; 2c) the whole multitude of men living at the same time;
2d) *AN* *AGE* (i.e. the time ordinarily occupied be each successive
generation), *A* *SPACE* *OF* *30* - *33* *YEARS*;
IF 0 CE THEN 33 AD;
FOR EXPLANATION OF #64 - SINKING (CH'EN) SEE: "MORE ON FAKE NEWS FROM
THE ANTI-CHINESE GOOSE STEPPERS AT THE ABC"
<http://www.grapple369.com/Groundwork/ABC%20Fake%20News%20on%20China.pdf>
For the ancient Chinese, piety towards living and dead forebears was the
foundation of all morality. Family feeling should inform the *RITUAL*
*ACT* so that the individual is naturally schooled in the properly
reverential attitude, an attitude that could be extended to 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.
" [@1, pages 347 - 348]
#69 - 𝍊窮 = #520
qióng: 1. poor; destitute; impoverished, 2. ended; finished, 3.
extreme, 4. desolate; deserted; out-of-the-way, 5. poverty, 6. to
investigate details of, 7. thoroughly; completely
WHERE #520 = #451 - PRAXIS OF RATIONALITY + #69 - EXHAUSTION (CH'IUNG):
"HEAD: Yin ch'i fills the caves while yang loses its place. The myriad
things are exhausted and agitated.
The tetragram title can describe a variety of situations where the
individual faces a symbolic or actual dead-end, including the absolute
exhaustion of one's physical powers and utter impoverishment. Not
surprisingly, the tetragram, like its correlate Changes hexagram, is
generally inauspicious in tone, with gloomy predictions of
"perplexity," "distrust," "losing one's way,'' *PHYSICAL* *DANGERS*,
*AND* *PSYCHIC* *DISCOMFORTS*.
#510 as [#10, #200, #300] /
#520 = #451 - PRAXIS OF RATIONALITY + #69 - EXHAUSTION (CH'IUNG) as
[#10, #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;
However, the same character may be given the more positive meaning of
"reaching the culmination." To reach moral perfection is the aim of the
would be sage; nobility of character, in turn, insures that ultimate
victory can be #520 - *SNATCHED* from temporary defeat. As the Changes
tells us, only the noble person "is capable of being in straits without
losing the power to succeed" because in times of crisis he is prompted
to undertake a thoroughgoing reform. Consequently, the virtuous
individual not only survives present difficulties, but even prospers as
soon as the times turn more favourable.
The Head text contains an internal pun. The myriad things are not only
agitated and exhausted because they have lost their master, yang ch'i,
they have also "run out of places" where they can hide. The Appraisal
texts focus on examples of those who have no haven to which they can
escape. Occasionally, even meritorious individuals find themselves
caught up in wider cycles of inauspicious fate.
APPRAISAL #1: He sees his *LIMITS* as *LIMITS*,
So people embrace him as center.
FATHOMING #1: Recognizing his own *LIMITS*
Means: Emotions dwell at the center.
The first lines of the Appraisal and Fathoming talk literally of "seeing
his extremity as extremity." One interpretation for the lines (reflected
in this translation) presumes that the truly superior human being exerts
all his charismatic powers to attract, then utilize talented supporters,
who regard him as "center." Given his suasive influence, the people
imitate him, letting their emotions also be centered.
Two other interpretations for the same lines are equally possible,
however, given such a wide range of meaning for the word "extremity."
One alternative has the noble man "seeing the *LIMITS* of his desperate
straits." The moral superior faces present calamity with perfect
equanimity, in part because no misfortune exists that can deter a truly
determined would be sage from achieving moral perfection.
As the Analects says, "The superior man can withstand extreme hardships.
It is only the small man who, when faced with them, is swept off his
feet." Once the individual approaches the perfection of the sage, he
then employs suasive example to rouse others to redirect their attention
to the core values that constitute the Good in Confucian tradition.
In yet another reading, the person of virtue "pushes to the very
extremes his own *LIMITS*" so that he daily improves in virtue.
Eventually, having realized the full human potential for sagehood, he
becomes a much beloved model for the common people." [@1, pages 381 - 382]
Having now articulated the first of our metaphysical / metempirical
philosophical contemplations upon #41 - ONTIC postulates (13 x #41 =
#533) as to whether it is feasible to LEGALLY deploy as a #532 - SAFE
GUARD or PRESCRIBED LIMIT encompassing #492 - VOLUNTARY FREE WILL
against any #533 - AUTOGENIC PROCESS of GNOSIS EX MACHINA.
Such an ethereal outcome to our initial #41 - ONTIC postulate (13 x #41
= #533) was one of several conundrums which perplexed ourselves,
following a neural linguistic analysis applied to SENATOR JIM MOLAN's
(New South Wales) letter dated 11 AUGUST 2022 to the NATIONAL PRESS CLUB
detailing his deep concerns which left little to the imagination, over a
perceived "outright threat of violence, cloaked in euphemistic and
diplomatic tones" of re-education that were expressed (#145 - mᵉlal
(H4449): *TO* *SPEAK* / *SAY*) to the media the day prior by the Chinese
ambassador XIAO QIAN.
SENATOR JIM MOLAN LETTER DATED 11 AUGUST 2022: "Like many Australians, I
watched yesterday's National Press Club address by Chinese ambassador
Xiao Qian with deep concern, but no surprise. His thinly veiled
aggression, deflection and blame-shifting are, unfortunately, what we've
come to expect from the increasingly belligerent Chinese Communist Party
regime. {@7: Sup: 11 - DIVERGENCE: CH'A (#255); Ego: 80 - LABOURING:
CH'IN (#379)}
DISAPPOINTINGLY, {@8: Sup: 60 - ACCUMULATION: CHI (#315); Ego: 73 -
ALREADY FORDING, COMPLETION: CH'ENG (#452 = #451 - PRAXIS OF RATIONALITY
+ #1 - CENTRE (CHUNG))}
THE AMBASSADOR CHOSE TO TAKE THE PLATFORM EXTENDED TO HIM BY THE
NATIONAL PRESS CLUB AND USE IT TO CRITICISE AUSTRALIA'S MEDIA FOR NOT
GLOSSING OVER CHINA'S HUMAN RIGHTS ABUSES, {@9: Sup: 20 - ADVANCE: CHIN
(#335); Ego: 27 - DUTIES: SHIH (#479 = #451 - PRAXIS OF RATIONALITY +
#28 - CHANGE (KENG))}
lies and war-like aggression in our region. {@10: Sup: 49 - FLIGHT: T'AO
(#384); Ego: 69 - EXHAUSTION: CH'IUNG (#548)}
However, most alarming was the ambassador's refusal to rule out force in
"reuniting Taiwan with the motherland", even discussing the planned
"re-education" of Taiwanese citizens that will happen when (not if) this
occurs. To their credit, most of those present at the Press Club
yesterday recognised this for what it was - an outright threat of
violence, cloaked in euphemistic and diplomatic tones.
The National Press Club is an iconic institution and symbol of our free
and democratic media. These values are not consistent with the ideology
of the Chinese Communist Party and its mouthpiece in Australia, the
ambassador. Yesterday's speech reinforced the Chinese Government's lack
of respect for Australia's liberal democratic values, and for facts,
pragmatism and reason. Rather, it deals only in the currency of
misinformation, propaganda and lies. The Chinese Government insults our
democratic institutions, then seeks to use those same institutions to
prosecute - and worse, legitimise - their evil, immoral and illegal
expansionist agenda.
For this reason, I strongly urge the National Press Club to revoke all
future speaking invitations to representatives of the Chinese Communist
regime. In the future, the Chinese Government should only be provided
such a venerable platform on the undertaking that it will engage in
respectful, truthful and constructive dialogue with the media, and
through it, the Australian people." {@36: Sup: 15 - REACH: TA (#1534);
Ego: 20 - ADVANCE: CHIN (#1664)}
Senator MOLAN is a former Major-General who has an extensive military
service (1968 - 2008) record including being an adviser to Vice Chief of
the Defence Force on Joint War-fighting, therefore his letter
constitutes an expert opinion related to @215 - SELF CONTRADICTION and
#360 - páthos (G3806): FEELING WHICH THE MIND SUFFERS, concerning which
he strongly urged #58 - POLITICAL REVERSAL, ADAPTATION TO CHANGE as #80
- LABOURING (CH'IN): "At the beginning of thought, the heart / mind is
set upon wrongdoing. Under such circumstances, the very diligence of the
HSIN (#492 - nephesh (H5315): *ACTIVITY* *OF* *MIND* / *SOUL*) is all
the more frightening.
APPRAISAL #2: Labouring from a sense of duty,
And tireless in diligence,
The noble man has his centre {#452 - kâthab (H3789): *TO* *BE* *WRITTEN*
/ bâqash (H1245): *REQUIRE*, *DESIRE*, *EXACT*, *REQUEST*}.
FATHOMING #2: Labouring out of obligation
Means: Diligence is seated in emotion.
By definition, the individual "has a [moral] centre" once he
acknowledges his obligations to a nested hierarchy of social relations,
extending from parents to mentors to patrons to the state." [@1, page 416]
YIN NATURE (EGO)
36
45
73
#154
9
13
39
#61
#215
#193
7
80
58
#145
#360
#154
#575
#THREE:
#145
as #64 - SINKING (CH'EN)
#FOUR:
#215
as #53 - ETERNITY (YUNG)
#FIVE:
#360
as #36 - STRENGTH (CH'IANG)
And such opinion as we had conveyed in our informal research notes dated
6 NOVEMBER 2021 on "METHODOLOGICAL SELF-DETERMINATION AS AUTOGENIC
THOUGHTS STEERING MORPHOGENIC KNOTS" that in making a nomenclature
consideration of #45 - METHODOLOGY the #CENTRE of value PROPOSITION is
that any DELIMITER is relative to the AUTONOMOUS PRINCIPLE, thereby as a
META THEORY OF LOGIC is a stratum as dialectic of meta-descriptor
prototypes which always precedes it.
#1
#2
#3
#4
#5
#6
#7
#8
#9 - PROPOSITIONAL DELIMITER RELATIVE TO THE AUTONOMOUS PRINCIPLE
Which is here the TETRAD #13 - INCREASE (TSENG): "The contrast between
internal and external continues. Squareness refers to "directional"
behaviour aimed at the Tao. It implies "squaring" thoughts and deeds, as
well as acting within well-established bounds. The good person, then,
takes it as a duty to make the outer life square with inner constraints:
#822 as [#6, #300, #40, #70, #6, #400] = shᵉmûwʻâh (H8052): {UMBRA: #421
- CAUSE OF REASON % #41 = #11} 1) *REPORT*, *NEWS*, rumour; 1a) report,
news, tidings; 1b) mention;
YESTERDAY'S SPEECH REINFORCED THE CHINESE GOVERNMENT'S LACK OF RESPECT
FOR AUSTRALIA'S LIBERAL DEMOCRATIC VALUES, {@20: Sup: 12 - YOUTHFULNESS:
T'UNG (#822); Ego: 13 - INCREASE: TSENG (#1037)}
#1037 as [#20, #5, #500, #1, #30, #1, #10, #70, #400] = kephálaion
(G2774): {UMBRA: #687 % #41 = #31} 1) *THE* *CHIEF* *OR* *MAIN* *POINT*,
*THE* *PRINCIPAL* *THING*; 2) the pecuniary sum total of a reckoning,
amount; 2a) the principal, capital, as distinguished from the interest;
2b) a sum of money, sum;
A true increase in virtue works against artifice and pretension, but the
petty person focuses on external adornment, hoping to fool others by
superficial changes. YANG HSIUNG puts a spin on the famous question
posed by the LAO TZU, "Which is dearer, your name or your life?" YANG
asks instead, "Which is dearer, the inner life or outer glory?" External
brilliance cannot conceal inner confusion for long." [@1, page 153]
Having further sharpened our intuiting of the TETRAD #13 - INCREASE
(TSENG) in being the #CENTRE OF VALUE as PROPOSITIONAL DELIMITER and
unusually found one occurrence which appeared to reflect the #451 -
PRAXIS OF RATIONALITY statements, accordingly we would espouse a second
metaphysical / metempirical philosophical #41 - ONTIC postulate and that
is whether the METALOGIC AUTONOMOUS DELIMITER functions as an aggregated
spacial magnitude of each equivalent meta descriptor being a boundary of
consciousness construct.
Whereas the SAPIENT OPINION FROM AN EXPERT and those as the #145 -
*IGNORANT* (ágnoia (G52): *IGNORANCE*; *MORAL* *BLINDNESS*) POSTULATIONS
OF #145 - *STUPIDITY* (kiçlâh (H3690): *CONFIDENCE*; *FOLLY*,
*STUPIDITY*) might both direct themselves to the same PROPOSITIONAL
DELIMITER, the dialectic of meta-descriptor prototypes can yield
entirely different results which may be vital or may not satisfy our
contingent need for a STATIC conception with an inclusion of any ONTIC
EPISTEMOLOGICAL PREMISE with deference to the corresponding CATEGORY OF
UNDERSTANDING such as for example #479 - gâmal (H1580): *DEAL* *FULLY*
*WITH*, *RECOMPENSE* / châkâm (H2450): *PRUDENT*; *WISE* *IN*
*ADMINISTRATION*.
Thusly our third postulate is upon the #451 - PRAXIS OF RATIONALITY +
#81 - TETRAD SPECTRUM (#452 ... #532) itself, as to whether it conveys
some sense of a MORAL BOUNDARY as then a mechanism for adjustment and if
it is possible to cohere both #73 - ALREADY FORDING, COMPLETION: CH'ENG
(#452) and #27 - DUTIES: SHIH (#479) as a magnitude applied against the
TETRAD in a similar manner by which the meta-descriptors are a neural
linguistic method for determining a mirrored boundary to consciousness.
#1 - 𝌆中 = #452 (CHINA)
zhōng: 1. middle, 2. medium; medium sized, 3. China, 4. to hit the
mark, 5. in; amongst, 6. midday, 7. inside, 8. during, 9. Zhong, 10.
intermediary, 11. half, 12. just right; suitably, 13. while, 14. to
reach; to attain, 15. to suffer; to infect, 16. to obtain, 17. to pass
an exam
WHERE #452 = #451 - PRAXIS OF RATIONALITY + #1 - CENTRE (CHUNG): "The
first Head and its Appraisals, read in the light of Yang's own
commentaries, lead the reader to recognize integrity (ch'eng) as the
central virtue precisely because of its all encompassing nature.
Integrity not only establishes the unity of man with the visible world
of Heaven and Earth, but it also puts him in touch with the primal
Mystery hidden at the cosmic origin (Appraisal 1). The individual may
easily fail to attain this integrity if he relies on specious
absolutes—for example, the polarization of yin / yang. He will also fail
if he is mired in the moral ambiguity (Appraisal 2) that results when an
individual disregards his sacred duty to make names (=CONCEPTUAL
CATEGORIES) correspond to realities (Appraisal 8). Because the petty man
ignores the Mystery within him, he is obstructed in both his private
desires and public ambitions (Appraisals 4, 6). In contrast, the
aspirant to sagehood devotedly imitates the universal, unchanging
patterns, and so is led to decisions that make his activities effective
(Appraisals 3, 5, 7).
APPRAISAL #1: Primal oneness encompasses all.
It is profound.
FATHOMING #1: Primal oneness, all encompassing
Means: This is the correct state of contemplation.
"Primal oneness" is a set phrase describing the initial cosmic state of
non-differentiation "prior to the appearance of forms." In early Chinese
cosmogonies, the world we experience emerges from this initial state
through various stages of separation until the perceptible world finally
unfolds. The term primal oneness was also associated with both the AXIS
MUNDI and CHUANG TZU'S EMPEROR of the Center, who died when the primal
unity of his body was violated. The analogous state to primal one ness
in what we might call moral psychology is the initial centering of human
inwardness that leads to conscious, responsible action. The associations
of primal oneness with centering, the theme of this tetragram, are thus
multiple.
The term "all encompassing" is borrowed from the CHUANG TZU, where it
describes that power of the Way acting through the sage that lets him
see beyond surface differentiation to the fundamental unity of things,
so that he can "merge the myriad things and make them one." ...
#452 = #451 - PRAXIS OF RATIONALITY + #1 - CENTRE (CHUNG) as [#6, #300,
#40, #6, #50, #10, #600] = shᵉmônîym (H8084): {UMBRA: #440 % #41 = #30}
1) *EIGHTY*, fourscore; 1a) eighty (as cardinal number); 1b) eightieth
(as ordinal number); 1c) *IN* *COMBINATION* *WITH* *OTHER* *NUMBERS*;
If the first Head is a microcosm of the eighty-one Heads correlated
with the round of the seasons, this Appraisal, speaking of maturity and
storage, represents autumn as the balance between Fire and Water, cosmic
phases correlated with summer and winter respectively:
#71 - DOMINION MATRIX: [#1 ... #11 ... #21 ... #31] ... | ... [#41 ...
#51 ... #61 ... #71 ... #81]
In Han writings, Fire suggests the nourishing and fructifying activity
of summer and, by extension, the use of rewards. Water implies
purification, rectitude, and reliance upon judicial punishment in
governance. In Yang's writing, fire and water are associated with
humaneness (jen) and strict attention to duty (yi) respectively."
#28 - 𝌡更 = #479
gèng: 1. more; even more, 2. to change; to amend, 3. a watch; a
measure of time, 4. again; also, 5. to experience, 6. to improve, 7. to
replace; to substitute, 8. to compensate, 9. contacts, 10. furthermore;
even if, 11. other, 12. to increase, 13. forced military service, 14.
Geng, 15. finally; eventually, 16. to experience
WHERE #479 = #451 - PRAXIS OF RATIONALITY + #28 - CHANGE (KENG): "In
the world of Man, the upward flight occurs through self cultivation.
And just as flight depends upon the interaction of structural patterns
(in the wing) and unseen currents (in the wind), the human potential for
moral elevation relies upon the interaction of structural patterns in
society and unseen tendencies in the spirit. This tetragram shows life
resurgent and moral life retrieved from evil habits. Though change of
any kind calls for caution, change at this time opens the way for
generally positive developments.
APPRAISAL #1: Having evolved in darkness, It is not right.
Impropriety seems like nature.
FATHOMING #1: Darkly changed, proprieties blocked,
Means: In youth, he alters his course.
#479 = #451 - PRAXIS OF RATIONALITY + #28 - CHANGE (KENG) as [#80, #70,
#10, #8, #300, #1, #10] = poiētḗs (G4163): {UMBRA: #676 % #41 = #20} 1)
a maker, a producer, author; 2) a doer, performer; 2a) *ONE* *WHO*
*OBEYS* *OR* *FULFILS* *THE* *LAW*; 3) a poet;
Deep at the core of his being, the individual has neglected to develop
the potential for goodness that is endowed with human nature. As he
accustoms himself to evil, it becomes his second nature. Such a basic
distortion of human nature can seem natural enough, especially when
changes are carried out gradually over the years. As one Han philosopher
observed:
Whatever is completed during one's youth seems like the human nature
sent by Heaven. Whatever is customary comes to seem "natural."
Still, the implications of such changes could not be more profound.
Through his failure to develop his innate potential for Goodness, the
petty person loses the only characteristic that truly distinguishes him
from the beasts....
Moral improvement should work to turn evil into good, black into white.
Here, by contrast, material of pristine purity is steeped in filth. This
suggests the effect on the soul of bad companions or bad customs. That
no good can come from this is clearly shown in a pun by which "black"
also means "calamity."
APPRAISAL #4: With each change, slight gain;
In use, nothing but profit.
FATHOMING #4: In change, slight gain
Means: This is what the people look to.
#479 = #451 - PRAXIS OF RATIONALITY + #28 - CHANGE (KENG) as [#4, #10,
#5, #300, #1, #60, #1, #40, #8, #50] = diatássō (G1299): {UMBRA: #1516 %
#41 = #40} 1) to *ARRANGE*, *APPOINT*, *ORDAIN*, *PRESCRIBE*, give order;
#1534 - SENATOR MOLAN'S LETTER (SUPERNAL) as [#500, #1, #50, #5, #100,
#800, #9, #8, #50, #1, #10] = phaneróō (G5319): {UMBRA: #1526 % #41 =
#9} 1) to make manifest or visible or known what has been hidden or
unknown, to manifest, whether by words, or deeds, or in any other way;
1a) make actual and visible, realised; 1b) to make known by teaching;
1c) *TO* *BECOME* *MANIFEST*, *BE* *MADE* *KNOWN*; 1d) of a person; 1d1)
expose to view, make manifest, to show one's self, appear; 1e) to become
known, to be plainly recognised, thoroughly understood; 1e1) who and
what one is;
"BUT THOUGH I BE RUDE IN SPEECH, YET NOT IN KNOWLEDGE; BUT WE HAVE BEEN
THOROUGHLY *MADE*-G5319 *MANIFEST*-G5319 AMONG YOU IN ALL THINGS."
[2Corinthians 11:6]
#1664 - SENATOR MOLAN'S LETTER (EGO) as [#5, #400, #9, #400, #50, #800]
= euthýnō (G2116): {UMBRA: #1664 % #41 = #24} 1) *TO* *MAKE* *STRAIGHT*,
level, plain; 2) to lead or guide straight, to keep straight or direct;
2a) of the steersman or helmsman of a ship; 2b) of a charioteer;
"BEHOLD ALSO THE SHIPS, WHICH THOUGH THEY BE SO GREAT, AND ARE DRIVEN OF
FIERCE WINDS, YET ARE THEY TURNED ABOUT WITH A VERY SMALL HELM,
WHITHERSOEVER THE *GOVERNOR*-G2116 LISTETH." [James 3:4]
#479 = #451 - PRAXIS OF RATIONALITY + #28 - CHANGE (KENG) as [#5, #4,
#70, #400] = daʻath (H1847): {UMBRA: #474 % #41 = #23} 1) knowledge; 1a)
knowledge, perception, skill; 1b) *DISCERNMENT*, *UNDERSTANDING*, *WISDOM*;
Appraisal 4 marks the Beginning of Good Fortune. Several types of good
fortune may be predicted by these lines. In one reading, the
*INCREMENTAL* *POLITICAL* *AND* *CULTURAL* *CHANGES* instituted by the
sage-ruler eventually lead to marked social improvements, though the
reforms largely go unnoticed by the subject population. (Certainly YANG
HSIUNG strongly opposed Legalist measures on grounds that they
instituted massive changes of no real benefit to the common people)."
[@1, page 215 - 216]
The last of our metaphysical / metempirical philosophical contemplations
upon #41 - ONTIC postulates which arise from SENATOR MOLAN's exercise of
#123 - JUDGMENT SENSIBILITY as a public opinion pertains to whether the
#451 - PRAXIS OF RATIONALITY + #81 - SOVEREIGN JUXTAPOSITION can be more
properly thought of as an expansion of the #369 - HUMAN DISCRIMINATING
NORM and thereby constituting the MIND's ONTIC boundary (#451 + #369 =
#820 = 20 x #41) within the ontological rational construct as 22 x #41
or 2 x #451 = #902 - RULE OF LAW conforming to the IDEA TEMPLATE of
QUEEN VICTORIA's LETTERS PATENT:
DETERMINISTIC ARBITRATORS / FACILITATORS TO #492 - VOLUNTARY FREE WILL /
ANTHROPOCENTRIC SINGULARITY
[@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)}
----------
IDEA TEMPLATE TO QUEEN VICTORIA'S LETTERS PATENT (PARTIALLY SHOWN)
@84, {@13: Sup: 1 - CENTRE: CHUNG (#501); Ego: 3 - MIRED: HSIEN (#82)}
@86, {@14: Sup: 6 - CONTRARIETY: LI (#507); Ego: 5 - KEEPING SMALL: SHAO
(#87)}
@200, {@15: Sup: 44 - STOVE: TSAO (#551); Ego: 38 - FULLNESS: SHENG (#125)}
@186, {@16: Sup: 68 - DIMMING: MENG (#619); Ego: 24 - JOY: LE (#149)}
@191, {@17: Sup: 16 - CONTACT: CHIAO (#635); Ego: 29 - DECISIVENESS:
TUAN (#178)}
@200, {@18: Sup: 54 - UNITY: K'UN (#689); Ego: 38 - FULLNESS: SHENG (#216)}
@84, {@19: Sup: 57 - GUARDEDNESS: SHOU (#746 - exousía (G1849) the power
of rule or government; the sign of regal authority, a crown); Ego: 3 -
MIRED: HSIEN (#219)}
SECTION VII - AND WE DO HEREBY DECLARE OUR PLEASURE TO BE THAT, IN THE
EVENT OF DEATH, INCAPACITY, REMOVAL, OR ABSENCE OF OUR SAID GOVERNOR
GENERAL OUT OF OUR SAID COMMONWEALTH, AND ALL AND EVERY THE *POWERS* AND
AUTHORITIES HEREIN GRANTED TO HIM SHALL UNTIL OUR FURTHER PLEASURE IS
SIGNIFIED THEREIN, BE VESTED IN SUCH PERSON AS MAY BE APPOINTED BY US
UNDER OUR SIGN MANUAL AND SIGNET TO BE OUR LIEUTENANT GOVERNOR OF OUR
SAID COMMONWEALTH: OR IF THERE SHALL BE NO SUCH LIEUTENANT GOVERNOR IN
OUR SAID COMMONWEALTH, THEN IN SUCH PERSON OR PERSONS AS MAY BE
APPOINTED BY US UNDER OUR SIGN MANUAL AND SIGNET TO ADMINISTER THE
GOVERNMENT OF THE SAME. NO SUCH *POWERS* OR AUTHORITIES SHALL VEST IN
SUCH LIEUTENANT GOVERNOR, OR SUCH OTHER PERSON OR PERSONS, UNTIL HE OR
THEY SHALL HAVE TAKEN THE OATHS APPOINTED TO BE TAKEN BY THE GOVERNOR
GENERAL OF OUR SAID COMMONWEALTH, AND IN THE MANNER PROVIDED BY THE
INSTRUCTIONS ACCOMPANYING THESE OUR LETTERS PATENT.
#4) APODIDOMI: G591 (@181 - RESERVE)
@86, {@20: Sup: 62 - DOUBT: YI (#808 - bâqash (H1245): to require, exact
/ bârar (H1305): to show oneself pure, just, kind / châram (H2763):
devoted / kathístēmi (G2525): to appoint one to administer an office; to
set down as, constitute, to declare, show to be); Ego: 5 - KEEPING
SMALL: SHAO (#224)}
SECTION VIII - AND WE DO HEREBY REQUIRE AND COMMAND ALL OUR OFFICERS AND
MINISTERS, CIVIL AND MILITARY, AND ALL OTHER THE INHABITANTS OF OUR SAID
COMMONWEALTH TO BE OBEDIENT, AIDING, AND ASSISTING UNTO OUR SAID
GOVERNOR GENERAL, OR, IN THE EVENT OF HIS DEATH, INCAPACITY, OR ABSENCE,
TO SUCH PERSON OR PERSONS AS MAY, FROM TIME TO TIME, UNDER THE
PROVISIONS OF THESE OUR LETTERS PATENT, ADMINISTER THE GOVERNMENT OF OUR
SAID COMMONWEALTH.
LETTERS PATENT SECTION VIII / HUMAN DISCRIMINATING NORM: #820 as [#4,
#400, #50, #1, #40, #5, #50, #70, #200] = dýnamai (G1410): {UMBRA: #506
% #41 = #14} 1) to be able, have power whether by virtue of one's own
ability and resources, or of a state of mind, or through favourable
circumstances, or by permission of law or custom; 2) to be able to do
something; 3) to be capable, strong and powerful;
@177, {@21: Sup: 77 - COMPLIANCE: HSUN (#885 - agapáō (G25): to be well
pleased, to be contented at or with a thing / dikaíōma (G1345): that
which has been deemed right so as to have force of law; what has been
established, and ordained by law, an ordinance; a righteous act or deed
/ ekgamízō (G1547): to marry, to be given in marriage); Ego: 15 - REACH:
TA (#239)}
SECTION IX - AND WE DO HEREBY RESERVE TO OURSELVES OUR HEIRS AND
SUCCESSORS, FULL POWER AND AUTHORITY FROM TIME TO TIME TO REVOKE, ALTER,
OR AMEND THESE OUR LETTERS PATENT, AS TO US OR THEM SHALL SEEM MEET.
LETTERS PATENT SECTION IX / OBLIGATING NORM: #861 as [#2, #70, #400,
#30, #8, #40, #1, #300, #10] = boúlēma (G1013): {UMBRA: #551 - COMPARE
TO IDEA TEMPLATE SECTION III % #41 = #18} 1) *WILL*, *COUNSEL*, *PURPOSE*;
#5) EIDOMAI: G1492: (@228 - FORCE & DEFINITE MEANING) <-- BIBLE HEBREW /
GREEK LEXICON ENTRIES
@140] {@22: Sup: 55 - DIMINISHMENT: CHIEN (#940 - asphalḗs (G804):
certain, true; suited to confirm / emménō (G1696): to persevere in
anything, a state of mind / kratéō (G2902): to have power, be powerful;
to be chief, be master of, to rule); Ego: 59 - MASSING: CHU (#298)}
SECTION X - AND WE DO FURTHER DIRECT AND ENJOIN THAT THESE OUR LETTERS
PATENT SHALL BE READ AND PROCLAIMED AT SUCH PLACE OR PLACES AS OUR SAID
GOVERNOR GENERAL *SHALL* *THINK* *FIT* WITHIN OUR SAID COMMONWEALTH OF
AUSTRALIA.
LETTERS PATENT SECTION X / MANIFESTING NORM: #902 as [#1, #100, #600,
#1, #200] = archḗ (G746): {UMBRA: #709 % #41 = #12} 1) beginning,
origin; 2) the person or thing that commences, the first person or thing
in a series, the leader; 3) *THAT* *BY* *WHICH* *ANYTHING* *BEGINS* *TO*
*BE*, *THE* *ORIGIN*, *THE* *ACTIVE* *CAUSE*; 4) the extremity of a
thing; 4a) of the corners of a sail; 5) the first place, principality,
rule, magistracy; 5a) of angels and demons;
<http://www.grapple369.com/?idea:820,861,902>
Shortly after SENATOR MOLAN's letter to the NATIONAL PRESS CLUB had come
to our awareness, we advised him by email @ 0607 HOURS ON 12 AUGUST
2022, that the document short titled "Chinese Flag" had by last email @
1116 HOURS ON 10 AUGUST 2022, been provided to the Foreign Minister
Penny Wong, Chinese Embassy, Honourable Darren Chester as local member
of Federal Parliament and ***@defence which provides government /
other parties with a technology resolution to both the Chinese / Taiwan
conflict and deteriorated Australian relation by provision of a sapient
protocol and initial meta narrative derived from HAN DYNASTY text of 4
BCE mapped as IDEAS derived from the Biblical Hebrew / Greek lexicon to
then mediate the problem of the day as "trompé du jour" (#27 - duty /
#61 - deceive / #75 - mistake) being a means to maintain continuum
without @215 - SELF CONTRADICTION.

<https://en.wikipedia.org/wiki/Flag_of_China>
#451 - PRAXIS OF RATIONALITY TO #492 - VOLUNTARY FREE WILL
THE ORACLES (#246 - ʼimrâh (H565): *WORD* as #410 - dâth (H1882): *LAW*)
OF GOD
#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)
As an intuition made of the CHINESE FLAG with its FIVE star elements
then having a possible correspondence to SHIH (#27 - 𝌠事 = #478, #61 -
𝍂飾 = #512, #63 - 𝍄視 = #514, #75 - 𝍐失 = #526, #21 - 𝌚釋 = #472) within
the COURSE-trochos OF NATURE-genesis [James 3:6] we firstly determined
the DEME: #151 / ONTIC: #272, MALE: #172 / FEME: #247 and #451 - PRAXIS
OF RATIONALITY IDEAS: #478, #512, #514, #526, #472 to then resolved any
corresponding CATEGORIES OF UNDERSTANDING relevant to MYTHOS references
such as WATERS which are associated to the #496 - LEVIATHAN-H3882 or
DRAGON as the Chinese water and weather god, sanzuwu the sun crow called
the Yangwu (陽烏; yángwū) or more commonly referred to as the Jīnwū (金烏;
jīnwū) or "golden crow". Even though it is described as a crow or
*RAVEN*, it is usually coloured red instead of black.

#514 / 496 as [#40, #30, #20, #6, #400] / [#40, #30, #20, #400, #6] =
malkûwth (H4438): {UMBRA: #496 % #41 = #4} 1) *ROYALTY*, *ROYAL*
*POWER*, *REIGN*, *KINGDOM*, *SOVEREIGN* *POWER*; 1a) royal power,
*DOMINION*; 1b) reign; 1c) kingdom, realm;
We duly noted that the #71 - DOMINION MATRIX: @205 = [#1 ... #21 ... #41
... #61 ... #81 - YEAR x 4.5 = 364.5 days] | @164 = [#71 ... #11 ... #31
... #51] as ONTIC premise was exhibited within the MYTHOS where each one
of the four Dragon Kings to the Four Seas (四海龍王 Sìhǎi Lóngwáng) sharing
the surname Ao (敖, meaning "playing" or "*PROUD*") are associated to a
colour and a body of water corresponding to one of the four cardinal
directions as the natural boundaries of China:

#205 - COSMOLOGICAL DIAGRAM OF THE DRAGON KING / DRAGON GODS (龙神 LÓNGSHÉN)
Author: Aethelwolf Emsworth (Own work, Public Domain)
Accordingly given such impetus for congenial co-operation by an
equivalent foundational value, we included within such dialog a document
titled "DEVISING THE IDEA TEMPLATE TO QUEEN VICTORIA'S LETTERS PATENT
AND HYPOTHESIS ON ONTIC VARIANCE" which is derived by teleological /
noumenon intersection from the same #205 / #164 - COURSE OF NATURE
paradigm that seemingly defines Chinese identity.
<http://www.grapple369.com/Groundwork/Letters%20Patent%20Variance.pdf>
#71 #1 #11
#61 #81 #21
#51 #41 #31 = COURSE of NATURE (gk. trochos genesis) / #265 - *THE*
*KEY* = #31 + #41 + #51 + #61 + #81"
Lastly, we were able by usage of the #451 - PRAXIS OF RATIONALITY to
then IDEA sculpture from a BIBLICAL TEXT: "HAST THOU HEARD THE
*SECRET*-H5475: OF GOD?
#82 as [
#2 - FULL CIRCLE (CHOU: #453),
#60 - ACCUMULATION (CHI: #511),
#6 - CONTRARIETY (LI: #457),
#4 - BARRIER (HSIEN: #455),
#10 - DEFECTIVENESS / DISTORTION (HSIEN: #461)
] = çôwd (H5475): {UMBRA: #70 = SEVERANCE (KE: #521) % #41 = #29} 1)
council, counsel, assembly; 1a) council (of familiar conversation); 1a1)
divan, circle (of familiar friends); 1a2) assembly, company; 1b)
counsel; 1b1) counsel (itself); 1b2) *SECRET* *COUNSEL*; 1b3) familiar
converse, intimacy (with God);
<http://www.grapple369.com/?idea:453,511,457,455,461,521>
AND DOST THOU RESTRAIN WISDOM {#478 - chokmâh (H2451): *WISDOM*} TO
THYSELF?" [Job 15:8]
The substantive MYTHOS elements that are applicable to the notion of
phoenix as Fènghuáng (traditional Chinese: 鳳凰; simplified Chinese: 凤凰,
Mandarin). Where the males were originally called fèng and the females
huáng, but such a distinction of gender is often no longer made and they
are blurred into a single feminine entity so that the bird can be paired
with the Chinese dragon, which is traditionally deemed male.

Credits: "iStock (Getty Images) | alphabetMN"
It is therefore our reasonable view, derived from both the #1 - CENTRE
(CHUNG) premise underpinning an unity which is the identity 𝌆中 = #452
(CHINA), that the CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING) published
in 4 BCE is most likely primarily concerned with maintaining the #71 -
DOMINION of STATE in exerting a #57 - GUARDEDNESS (SHOU) against any #66
- DEPARTURE (CH'U) by #48 - RITUAL (LI) #6 - CONTRARIETY (LI).
Accordingly it would be prudent that government ought then require a
seminal narrative to mediate any problem of the day as "trompé du jour"
(#27 - duty / #61 - deceive / #75 - mistake) being a means to maintain
continuum without @215 - SELF CONTRADICTION.
#478 = #451 - PRAXIS OF RATIONALITY + #27 - DUTIES (SHIH) as [#40, #8,
#90, #90, #200, #10, #600] = châtsar (H2690): {UMBRA: #298 % #41 = #11}
1) to sound a *TRUMPET*; 1a) (Piel) players on clarions (participle);
1b) (Hiphil) sound with clarions (participle);

YOUTUBE: "THE LAST POST (ROYAL AUSTRALIAN AIR FORCE)"
#472 = #451 - PRAXIS OF RATIONALITY + #21 - RELEASE (SHIH) as [#50, #4,
#10, #2, #6, #400] = nâdîyb (H5081): {UMBRA: #66 % #41 = #25} 1)
inclined, willing, noble, generous; 1a) incited, inclined, willing; 1b)
noble, princely (in rank); 1c) noble (in mind and character); 2) noble one;
By means of the accompanying documents we had conveyed an "analogy of a
pebble in *SHOE* as a simple action which can disable the stoutest of
men". We were not writing any political manifesto but proffering a
perspective from an ontological pacifist (ie. minimal effort to achieve
goals and any private citizen who can render a service to their country
ought do so) as humanist and universalist value to duty.
#17 - 𝌖䎡 = #468
ruǎn: to shrink; to recoil; to flinch, weak, soft and meek; gentle,
(corrupted form of 耎) soft; weak, pliable
#468 = #451 - PRAXIS OF RATIONALITY + #17 - HOLDING BACK (JUAN): "The
poem hinges on a single pun: the word for "body joints" means
"moderation" as well. The man of virtue at times may choose to draw back
in order to protect his principles. At first glance, this decision seems
to restrict his sphere of activity, but in the end the adoption of
certain self-imposed limits saves him from greater harm. It also allows
him to bide his time until he can be of real use to others. This verse
reminds us that there is no exact equivalent in early China to our
notion of positive freedom. Lack of constraints tends to imply wicked
license contrary to the Constant Way.
Ssuma Kuang finds more trenchant criticism here. Of the subject of the
poem, he writes, "Although he cannot himself act with license, in the
end he does not attain the Constant Way." My comparatively positive
reading depends upon this Appraisal's alignment with auspicious Day.
APPRAISAL #4: Holding back his outbursts,
In three years, not a single peep.
FATHOMING #4: Outbursts suppressed, with nary a peep
Means: The right time is repeatedly missed.
Building on Appraisal 2, this poem chides the individual who fails to
speak out against present evils. Because of his lack of courage,
numerous opportunities for reform are missed. According to Confucius,
this unwillingness to speak up when speech is appropriate is a typical
bureaucratic failing. Appraisal 4, of course, corresponds to official
rank. [CANON: page 172]
That it was noted the Chinese Ambassador Xiao Qian's speech to the
NATIONAL PRESS CLUB upon 10 AUGUST 2022 similarly used a *SHOE* analogy.
#23 - 𝌜夷 = #474
yí: 1. ancient barbarian tribes, 2. Yi [people], 3. foreign peoples,
4. smooth; level, 5. to demolish; to raze, 6. to exterminate, 7. safety,
8. calm; joyful, 9. uncouth, 10. flatland, 11. worn away; deteriorated,
12. a hoe, 13. a wound, 14. faint; invisible, 15. to sit with splayed
legs, 16. arrogant; rude; disrespectful, 17. something ordinary, 18.
same generation / a similar kind, 19. to falter, 20. Yi, 21. to hoe; to
cut grass, 22. to display
#474 = #451 - PRAXIS OF RATIONALITY + #23 - EASE (YI): "Both the initial
injury and the resultant ease are suggested by the character chosen for
the title, which has three main meanings: (1) "to injure or harm," (2)
"to level" (both in the sense of "to put in balance" and ''to flatten by
force"), and (3) "to ease." The Appraisals below suggest the complicated
ties that relate ease and injury.
APPRAISAL #1: At first, secretly of two minds,
He grasps what eases his inner self.
FATHOMING #1: Initial confusion, then equanimity
Means: This relieves his inner self.
#474 as [#4, #400, #70] = dýo (G1417): {UMBRA: #474 % #41 = #23} 1) the
*TWO*, the twain;
#474 as [#9, #5, #30, #70, #50, #300, #10] = 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;
The phrase "to be of two minds" is sometimes a synonym for duplicitous.
More often, however, it suggests the conflicting impulses to uphold
social duty and to serve self-interest. The notion of divided
allegiances can also be applied to a subordinate serving two masters.
All these situations stem from the #474 - *MIND's* secret struggle over
priorities. If wise and good, the individual orders his goals, ranking
inner happiness above conventional goods and communal needs above
selfish desires. A *CALM*, yet resolute *MIND is the key to the
*INTERNAL* *EQUILIBRIUM* that promotes the healthful circulation of the
"ever-flowing ch'i."
APPRAISAL #2: Secretly injured,
He blunders into Heaven's net.
FATHOMING #2: Secretly hurt, crashing into the net
Means: "Though loosely woven, it does not fail."
"Heaven's net" is the conventional phrase for "cosmic retribution," the
Chinese counterpart to the recording angel of the Judaeo-Christian
tradition." [@1, pages 193, 194]
<http://www.grapple369.com/?idea:468,474>
Since we cohere (#358 - dialogízomai (G1260): *BRING* *TOGETHER*
*DIFFERENT* *REASONS* / #405 - yôwm (H3117): *DAY*, *TIME*, *YEAR*) our
meta narrative to the noumenon of the day beginning 8 AUGUST 2022, for
such usage (ie. it is not an unusual phenomenon we observe within news
media) as subject which one is not likely to publicly talk about, but it
is a mechanism by which a simple obstruction can be overcome and
immersive interoperability negotiated as equilibrium. In having advised
each party [Senator Wong, Chinese Embassy, Ministry of Foreign Affairs
Taiwan] as to the document exchange, of which they are aware, I have
discontinued any further dialog.
A pithy explanation of what rhetorical "postmodern" contortions await
for ourselves in contending with DE ZENGOTITA's fourth chapter as being
a proposition on politics of self expression, is conveyed by JOHN
ANDERSON as former leader (1999 to 2005) of the National Party, in
giving a critique of HELEN PLUCKROSE and JAMES LINDSAY's book titled,
"Cynical Theories: How Universities Made Everything about Race, Gender,
and Identity – and Why This Harms Everyone" conveys the perspective that
postmodernism rejects the notion of absolute *TRUTH*, or *TRUTH* that is
#630 - *TRUE* for everyone and embraces a #620 - metáthesis (G3331):
*METATHESIS* of which the Greek poet HESIOD (between 750 - 650 BCE)
within verse 27 of his THEOGONY conveys by the analogy [pseudea …
etumoisin homoia (ψεύδεα … ἐτύμοισιν ὁμοῖα)] are "deceptive things
[pseudea] looking like genuine [etuma] things".
"ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα,
ἴδμεν δ᾿ [@100], εὖτ᾿ ἐθέλωμεν [@110], ἀληθέα γηρύσασθαι [@135]."
"We know how to say many deceptive things looking like genuine things,
but we also know how, whenever we wish it, to proclaim things that are
true." [Hesiodic Theogony 27-28]
DEME CHECKSUM TOTAL: #345 as [#20, #5, #50, #70, #200] = kenós (G2756):
{UMBRA: #345 % #41 = #17} 1) *EMPTY*, *VAIN*, *DEVOID* *OF* *TRUTH*; 1a)
of places, vessels, etc. which contain nothing; 1b) of men; 1b1) empty
handed; 1b2) without a gift; 1c) metaph. destitute of spiritual wealth,
of one who boasts of his faith as a transcendent possession, yet is
without the fruits of faith; 1d) metaph. of endeavours, labours, acts,
which result in nothing, vain, fruitless, without effect; 1d1) vain of
no purpose;
"ποιμένες ἄγραυλοι, κάκ᾿ ἐλέγχεα [@45], γαστέρες οἶον [@68 / @106],
ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα [@166],
ἴδμεν δ᾿, εὖτ᾿ ἐθέλωμεν [@166], ἀληθέα γηρύσασθαι [@185]."
"Shepherds camping in the fields, base objects of reproach, mere bellies!
We know how to say many deceptive things looking like genuine things,
but we also know how, whenever we wish it, to proclaim things that are
true." [Hesiodic Theogony 26-28]
DEME CHECKSUM TOTAL: #106 as [#8, #40, #8, #50] = ḗmēn (G2252): {UMBRA:
#106 % #41 = #24} 1) *TRULY*, assuredly;
#58 - NOUMENON RESONANCE FOR 19 AUGUST 2022 as [#6, #1, #30, #5,
#10, #6] /
#66 - NOUMENON RESONANCE FOR VIETNAM VETERANS DAY ON 18 AUGUST 2022
as [#1, #30, #5, #10, #500] / [#20, #1, #30, #5, #10] /
#82 - NOUMENON RESONANCE FOR 19 AUGUST 2022 as [#30, #1, #30, #5,
#10, #6] /
#92 - NOUMENON RESONANCE FOR 19 AUGUST 2022 as [#6, #1, #30, #5,
#10, #600] / [#1, #30, #5, #10, #40, #6] / #106 as [#20, #1, #30, #5,
#10, #600] / [#1, #30, #5, #10, #20, #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;
YOUTUBE: "Angels From The Realms of Glory Live Vatican 2017 (Annie Lennox)"
YOUTUBE: "Over A Thousand People Came Together To Break a Record -
Angels From The Realms Of Glory"
ONTIC CHECKSUM TOTAL: #630 as [#5, #400, #9, #5, #10, #1, #200] /
#430 - nómos (G3551): *THE* *DECALOGUE* *AS* *RULE* *OF* *ACTION*
*PRESCRIBED* *BY* *REASON* as [#5, #400, #9, #5, #10, #1] = euthýs
(G2117): {UMBRA: #1014 % #41 = #30} 1) straight, level; 2) straight
forward, upright, *TRUE*, sincere; 3) straightway, immediately, forthwith;
#430 - nómos (G3551): *THE* *DECALOGUE* *AS* *RULE* *OF* *ACTION*
*PRESCRIBED* *BY* *REASON* as [#5, #80, #5, #80, #5, #200, #5, #50] /
#630 as [#5, #80, #10, #80, #10, #80, #300, #5, #10, #50] = epipíptō
(G1968): {UMBRA: #1365 % #41 = #12} 1) to fall upon, to rush or press
upon; 1a) to lie upon one; 1b) to fall into one's embrace; 1c) to fall
back upon; 2) metaph.; 2a) to fall upon one i.e. to seize, take
possession of him; 2a1) *OF* *THE* *HOLY* *SPIRIT*, *IN* *HIS*
*INSPIRATION* *AND* *IMPULSE*; 2a2) *OF* *REPROACHES* *CAST* *UPON* *ONE*;
#106 as [#5, #20, #2, #1, #30, #30, #8, #10] /
#153 - NOUMENON RESONANCE FOR 19 AUGUST 2022 as [#5, #20, #2, #1,
#30, #30, #5, #10, #50] /
#253 - NOUMENON RESONANCE FOR VIETNAM VETERANS DAY ON 18 AUGUST
2022 as [#5, #60, #5, #2, #1, #30, #30, #70, #50] = ekbállō (G1544):
{UMBRA: #888 % #41 = #27} 1) to cast out, drive out, to send out; 1a)
with notion of violence; 1a1) to drive out (cast out); 1a2) to cast out;
i) of the world, i.e. *BE* *DEPRIVED* *OF* *THE* *POWER* *AND*
*INFLUENCE* *HE* *EXERCISES* *IN* *THE* *WORLD*; ii) a thing: excrement
from the *BELLY* into the sink; 1a3) to expel a person from a society:
to banish from a family; 1a4) to compel one to depart; to bid one
depart, in stern though not violent language; 1a5) so employed that the
rapid motion of the one going is transferred to the one sending forth;
i) to command or cause one to depart in haste; 1a6) to draw out with
force, tear out; 1a7) *WITH* *IMPLICATION* *OF* *FORCE* *OVERCOMING*
*OPPOSITE* *FORCE*; i) to cause a thing to move straight on its intended
goal; 1a8) to reject with contempt, to cast off or away; 1b) without the
notion of violence; 1b1) to draw out, extract, one thing inserted in
another; 1b2) to bring out of, to draw or bring forth; 1b3) to except,
to leave out, i.e. not receive; 1b4) to lead one forth or away somewhere
with a force which he cannot resist;
FIRST COMMON DEME / ONTIC TOTAL: @110 + @166 = #276 as [#1, #200, #70, #5] /
#286 - NOUMENON RESONANCE FOR 19 AUGUST 2022 as [#10, #200,
#70, #6] / [#200, #6, #70, #10] /
#350 - NOUMENON RESONANCE FOR VIETNAM VETERANS DAY ON 18 AUGUST
2022 as [#30, #200, #70, #10, #600] = râʻâh (H7462): {UMBRA: #275 % #41
= #29} 1) to pasture, tend, graze, feed; 1a) (Qal); 1a1) to tend,
pasture; i) *TO* *SHEPHERD*; ii) *OF* *RULER*, *TEACHER* (fig); iii) of
people as flock (fig); iv) shepherd, herdsman (subst); 1a2) to feed,
graze; i) of cows, sheep etc (literal); ii) of idolater, Israel as flock
(fig); 1a3) (Hiphil) shepherd, shepherdess; 1b) to associate with, be a
friend of (meaning probable); 1b1) (Qal) to associate with; 1b2)
(Hithpael) to be companions; 1c) (Piel) to be a special friend;
YOUTUBE: "Shepherd (CityAlight)"
#276 as [#80, #70, #10, #40, #1, #10, #50, #5, #10] = poimaínō (G4165):
{UMBRA: #1061 % #41 = #36} 1) to feed, to tend a flock, keep sheep; 1a)
*TO* *RULE*, *GOVERN*; 1a1) of rulers; 1a2) *TO* *FURNISH* *PASTURE*
*FOR* *FOOD*; 1a3) to nourish; 1a4) to cherish one's body, to serve the
body; 1a5) *TO* *SUPPLY* *THE* *REQUISITES* *FOR* *THE* *SOUL'S* *NEED*;
SECOND COMMON DEME / ONTIC TOTAL: #320 as [#200, #70, #10, #600] /
#277 - NOUMENON RESONANCE FOR VIETNAM VETERANS DAY ON 18 AUGUST
2022 as [#2, #200, #70, #5] /
#311 - NOUMENON RESONANCE FOR 19 AUGUST 2022 as [#6, #30, #200,
#70, #5] = raʻ (H7451): {UMBRA: #270 % #41 = #24} 1) bad, evil; 1a) bad,
disagreeable, malignant; 1b) *BAD*, *UNPLEASANT*, *EVIL* (*GIVING*
*PAIN*, *UNHAPPINESS*, *MISERY*); 1c) evil, displeasing; 1d) bad (of its
kind - land, water, etc); 1e) bad (of value); 1f) worse than, worst
(comparison); 1g) sad, unhappy; 1h) evil (hurtful); 1i) bad, unkind
(vicious in disposition); 1j) bad, evil, wicked (ethically); 1j1) in
general, of persons, of thoughts; 1j2) deeds, actions; 1k) evil,
distress, misery, injury, calamity; 1k1) evil, distress, adversity; 1k2)
*EVIL*, *INJURY*, *WRONG*; 1k3) *EVIL* (*ETHICAL*); 1l) evil, misery,
distress, injury; 1l1) evil, misery, distress; 1l2) evil, injury, wrong;
1l3) evil (ethical);
#320 as [#5, #40, #200, #70, #5] = mirʻeh (H4829): {UMBRA: #315 % #41 =
#28} 1) *PASTURE*, pasturage;
TOTAL COMMON CHECKSUM: #596 as [#6, #30, #10, #300, #200, #10, #600] =
yâshâr (H3477): {UMBRA: #510 % #41 = #18} 1) *STRAIGHT*, *UPRIGHT*,
*CORRECT*, *RIGHT*; 1a) straight, level; 1b) right, pleasing, correct;
1c) straightforward, just, upright, fitting, proper; 1d) *UPRIGHTNESS*,
*RIGHTEOUS*, *UPRIGHT*; 1e) that which is upright (subst);
#596 as [#30, #40, #90, #6, #400, #10, #500] / [#40, #40, #90, #6, #400,
#500] = mitsvâh (H4687): {UMBRA: #141 % #41 = #18} 1) commandment; 1a)
commandment (of man); 1b) *THE* *COMMANDMENT* (*OF* *GOD*); 1c)
*COMMANDMENT* (*OF* *CODE* *OF* *WISDOM*);
<http://www.grapple369.com/?idea:106,276,320,596,630>
NOTE: That this chapter is especially a defence against the MELBOURNE
UNIVERSITY STUDENT UNION who on 15 AUGUST 2022 passing a Boycott,
Divestment and Sanctions (BDS) motion against Israel. Which in our view
belongs to a NAZI NOMENCLATURE (#135 / #405 [卐]) as PYTHAGOREAN THEORY
OF NUMBER (@1, @5) mystery cults / Roman State. Jewish organizations in
Australia have criticized the motion saying that that the Jewish
students there are being targeted.
Furthermore, it declares meta narratives to be mere strategic power
plays or attempts (eg: @1 - #65 (@135), @2 - #41 (@102), @3 - #17 (@168)
= #405 [卐], @4 - #57 (@215) = #620 - metáthesis (G3331): *METATHESIS*)
at domination. As the authors say, "Postmodernism is characterised
politically by its intense focus on power as the guiding and structuring
force of society, a focus which is codependent on the denial of
objective knowledge." [35]
FOR A CASE STUDY EXAMPLE AS NEURAL LINGUISTIC ANALYSIS OF MARTIN
LUTHER'S "HERE I STAND" SPEECH ON 18 APRIL 1521 AS TRUTH IN DEFENCE OF
PERSONAL FREEDOM SEE: "PREMEDIATED (ADVOCATED) MEDIA AND THE
CIRCUMSCRIBING OUR CENTRE OF VALUE"
<http://www.grapple369.com/Groundwork/Centre%20of%20Value.pdf>
PLUCKROSE and LINDSAY essentially call for a return to liberalism and
science. That is, a return to seeing people as #68 - *RIGHTS*-bearing
individuals, rather than members of tribes and identity groups, and
anchoring social theories in science, especially biology.
The essence of liberalism is a non-utopian, moderately sceptical quest
for social improvement based on Enlightenment reason. For example any
homoios sapient ontological identity which professes a secular
/sectarian compliance to #902 - RULE OF LAW, ought then not be adverse
towards an ONTIC rationalist construct of the 22 Hebrew Letters being a
dialectic conforming to the teleological ONTIC intersection #205 <-->
#164 as anthropocentric singularity which are descriptive of
deterministic facilitators / arbitrators to #492 - VOLUNTARY FREE WILL
and the IDEA template for QUEEN VICTORIA'S LETTERS PATENT.
<http://www.grapple369.com/?telos:205>
It is also grounded on the assumption of human dignity. Indeed, "over
the last five hundred years [liberalism has] produced the freest, most
equal societies, with the least suffering and oppression, the world has
ever known." [243] [@2]
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Political%20Self%20Expression.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 - John Anderson, Book Review: "Cynical Theories: How Universities
Made Everything about Race, Gender, and Identity – and Why This Harms
Everyone", 2020, Helen Pluckrose and James Lindsay
<https://johnanderson.net.au/cynical-theories-how-universities-made-everything-about-race-gender-and-identity-and-why-this-harms-everyone/>
Initial Post: 15 August 2022
(c) 2022 Dolf Leendert Boek, Revision: 19 August 2022
Having sufficiently acquainted ourselves with JANE CULL's introductory
guide of #65 - INNER DEPENDENCE / #175 - OUTER INDEPENDENCE as a "Living
Systems" cognitive theory proposed by HUMBERTO MATURANA and FRANCISCO
VARELA, which we anticipated might have expanded our understanding of
ontology, being and existence with its relationship to objects and their
consequences for our way of being, living and relating. We should give a
brief summation of our conclusions before then returning to our
digestation of DE ZENGOTITA's fourth chapter as a proposition on
politics of self expression.
The first problem which we have with JANE CULL's semantical basis for
cognitive theory is that the notion of PARENTHESIS is itself a THESIS
irrespective as to whether it is designated as
objectivity-in-parenthesis or objectivity-without-parenthesis which can
optionally mask a complexity of action within an age of computer
programming logic:
act.push ({retry: {count: 100, id: id}});
act.push ({gnosisMode: null});
act.push ({placeSpiralSelector: {concept: "GNOSIS", forms:
"scenario", name: "spiralSelector", module: "GNOSIS", id:
globalrules.gnosis.root}});
act.push ({command: {task: function (act) {
var i = 0;
if ((i = GNOSIS.scenario.spiral.indexOf("@GIZMO")) > -1) {
GNOSIS.scenario.spiralSelector = i;
COINRULES.automate.refreshSpiralSelector ({
concept: "GNOSIS",
module: "GNOSIS",
forms: "scenario",
name: "spiralSelector",
id: GNOSIS.scenario.id
});
}
GNOSIS.grizzle.toggleHeuristicMode ({handle:
GNOSIS.grizzle.data.gizmo.id, mode: 0})
}, params: {}}});
That objectively the same action as function can be performed
in-parenthesis or without-parenthesis and for this reason we prefer the
construct #65 - INNER DEPENDENCE / #175 - OUTER INDEPENDENCE so that its
rhetorical praxis of monomania (ie. an irrational idea) can be more
readily understood.
We ought then stress that our disconcertion with CULL's parenthesis
duality does not rest upon any superlative semantical conjecture (ie.
which will continue to be relevant as being descriptive and therefore
useful in deriving metaphysical process as concern with thinking about
thinking), but rather on grounds of incommensurability (ie. unlimited or
immeasurable) such as for example the radius and the circumference of a
circle are incommensurable because their ratio is expressed by the
irrational number π.
But 22 / 7 is rational number.
In our informal research view, a similar issue manifests when an
ontological property such as #65 - INNER DEPENDENCE can be usurped ('all
roads lead to Rome' meaning all paths or activities lead to the CENTRE
of things) with a recursive metalogic definition as is the character of
the @1, @5 immaterial elements within the institutional philosophical
and religious grounding for a #6 - FORMULA OF PROGRESSION {
@1 - #65 (@135 - çemel (H5566): *STATUE*),
@2 - #41 (@102 - mᵉlâʼkâh (H4399): *PUBLIC* *RELIGIOUS* / *POLITICAL*
*ACTION*),
@3 - #17 (@168 - chîytsôwn (H2435): *EXTERNAL* / *OUTER*) = #405 -
STOICHEION OF THE KOSMOS: 卐
@4 - #57 - *DOMINION* (@215 - maʻan (H4616): *PURPOSE* / *INTENTION*) =
#620 - metáthesis (G3331): TO CHANGE; OF THINGS INSTITUTED OR ESTABLISHED
} in attaining #5 - STATIS (ie. #408 - HYPOSTASIS [Greek: ὑπόστασις]) as
EQUILIBRIUM which is the mechanism of #17 - BIFURCATION against @1 -
SELF IDENTITY (#17 - chad (H2298): *ONE* / #485 - kolláō (G2853):
*CLEAVE*) as a first principle (ie. the #449 - *BRINGING* FORTH IS #497
- *ESTABLISHED*) that is implied by the Pythagorean #1080 - HETEROS
THEORY OF NUMBER paradigm:
#123 (#65 - SOLDIER + #41 - CENTRE OF VALUE + #17 - YEAR 2017: ROMAN
CATHOLIC 5 YEAR LITURGICAL CALENDAR) - SEDITIOUS COUP [milchâmâh
(H4421): *BATTLE*, *WAR* against the kiççêʼ (H3678): *ROYAL* *DIGNITY*,
*AUTHORITY*, *POWER*]
#2 #9 #4
#7 #5 #3
#6 #1 #8
#41 #1 #57
#49 #33 #17
#9 #65 #25
#34 - 𝌧親 = #485
qīn: 1. relatives, 2. intimate, 3. a bride, 4. parents, 5.
*MARRIAGE*, 6. personally, 7. someone intimately connected to, 8.
friendship, 9. Qin, 10. to be close to, 11. to love, 12. to kiss, 13.
related [by blood], 14. relatives by marriage, 15. a hazelnut tree
WHERE #485 = #451 - PRAXIS OF RATIONALITY + #34 - KINSHIP (CH'IN): "This
tetragram, like its predecessor, is paired with Hexagram 8, called
Holding Together. The Appraisals suggest that the habit of according
one's own kin proper treatment is the first, crucial step towards
forming close bonds with all others (whether in friendships, in
political alliances, or in wider family circles). On the other hand, as
the ODES say,
"If you keep your own at a distance,
The people all act thus [to you]!"
The second step is to follow Heaven's example in "treating the virtuous
as kin."
APPRAISAL #1: If kin are not close, their wills
Grate like teeth in an uneven bite.
FATHOMING #1: That kin are not as close as skin
Means: The centre heart is closed off.
Unlike the Christian tradition, Confucian tradition does not expect the
individual to love each and every other person as himself. Instead,
Confucianism asserts that each person owes the greatest loyalty and
devotion to family members (and by analogy, to the ruler who truly acts
as "father and mother" of the people). These feelings of responsibility
are then to be extended, but in ever decreasing measure, to wider
circles outside the family into the village and kingdom. This poem is
perfectly ambiguous in that it gives two different, if related messages:
(1) Unless the habit of respect and love is engendered in the family,
the capacities of the innermost heart / mind probably will fail to
develop sufficiently, and
(2) "If those treated as kin are not of his skin [i.e., his family],
Their ideas grate like teeth in a bad bite" (an alternate reading for
the Appraisal)....
The moral superior uses *RITUAL* *ACTIVITY* to forge good relations with
others." [@1, page 241]
*DEATH* *THREAT* (#449 - bᵉhal (H927): *FRIGHTEN*, *ALARM*) *BY* #419 -
*SLAUGHTERED* (#449 - bᵉhêmâh (H929): *CATTLE*) *MEAT* *WITHIN* *MAIL*
*BOX* ON 15 NOVEMBER 2017 WHERE IT REMAINED UNTIL #449 - mâbôwʼ
(H3996): *SUNSET* WHEN IT WAS DISPOSED OF



<http://www.grapple369.com/?zen:3,row:6,col:9&prototype:torah>
***@zen: 3, row: 6, col: 9, nous: 66 [DATE: 2022.11.15, SUPER:
#485 / #57 - Laissez Faire Politics, Simplicity In Habits; I-Ching: H37
- The Family (the clan), Dwelling People, Family members; Tetra: 39 -
RESIDENCE (CHU), EGO: #449 / #66 - Strategic Reversal, Putting Oneself
Behind; I-Ching: H41 - Diminution, Decrease, Diminishing; Tetra: 55 -
DIMINISHMENT (CHIEN)]
#46 - 𝌳廓 = #497
kuò: 1. expansive; wide; vast, 2. *UNLIMITED*; *IMMEASURABLE*, 3.
empty, 4. the outer wall of a city, 5. to wipe out, 6. an outline, 7. to
expand; to enlarge
<http://www.grapple369.com/?telos:497>
#462 = #451 - PRAXIS OF RATIONALITY + #11 - DIVERGENCE (CH'A) as [#1,
#20, #30, #400, #5, #6] / [#400, #1, #20, #30, #5, #6] /
#497 = #451 - PRAXIS OF RATIONALITY + #46 - ENLARGEMENT (K'UO) as [#6,
#1, #20, #30, #400, #600] / [#400, #1, #20, #30, #6, #600] = ʼâkal
(H398): {UMBRA: #51 % #41 = #10} 1) *TO* *EAT*, *DEVOUR*, *BURN* *UP*,
*FEED*; 1a) (Qal); 1a1) to eat (human subject); 1a2) to eat, devour (of
beasts and birds); 1a3) *TO* *DEVOUR*, *CONSUME* (*OF**FIRE*); 1a4) to
devour, slay (of sword); 1a5) to devour, consume, destroy (inanimate
subjects - ie, pestilence, drought); 1a6) to devour (of oppression); 1b)
(Niphal); 1b1) to be eaten (by men); 1b2) to be devoured, consumed (of
fire); 1b3) *TO* *BE* *WASTED*, *DESTROYED* (*OF* *FLESH*); 1c) (Pual);
1c1) to cause to eat, feed with; 1c2) to cause to devour; 1d) (Hiphil);
1d1) to feed; 1d2) to cause to eat; 1e) (Piel); 1e1) consume;
#449 - 25 AUGUST 2017 BY *BLOKES* *BIGGEST* *BBQ*, MAILBOX DESTRUCTION
#297 (SUM OF MAGIC SQUARE WITH #33 - CENTRE) - *BLOKES* *BIGGEST* *BBQ*
ON 11 OCTOBER 2019 AS DEFERENCE GIVEN TO ROMAN GOVERNANCE / #315 -
*ANZAC* *DAY* *PROTOTYPE* ASSOCIATED / #333 - *CENTRE* *PROTOTYPE* /
#419 - *SLAUGHTER*
#449 - 15 NOVEMBER 2017 AS "BREEDING BULL" / #65 - SOLDIER CULT OF THE
IMPERIUM ANALOGIES BY PLACEMENT OF #419 - SLAUGHTERED MEAT IN ONE'S
MAILBOX WHEN THE SAME SEX MARRIAGE PLEBISCITE LEGISLATION CONCLUDED
WHERE #497 = #451 - PRAXIS OF RATIONALITY + #46 - ENLARGEMENT (K'UO):
"Yin ch'i, then, is pictured as a kind of "unmoved mover," which acts to
counter all tendencies towards proliferation and expansion. The early
commentaries in no way object to yin's activities, seeing them as part
of the normal cyclical processes, but the later commentaries tend to
argue the evils of yin. One commentator says, for example, that yin
"*HIDING* [*ITS* *EVIL*, *PRETENDS* *TO*] *HARMONIZE* *WITH* *AND*
*CONFORM* *TO*" yang's activity, despite its *INTENTION* *TO* *SUCK*
*THE* *STRENGTH* {#205, #237, #315, #321, #333, #342, #364, #371, #373,
#408, #419, #420, #449, #485, #497} from yang at a later point...
<http://www.grapple369.com/?idea:205,237,315,321,333,342,364,371,373,392,408,419,420,449,485,497>
The classical Doctrine of the Mean stipulates a fixed order for reform:
The individual must first rectify himself, then the household, then the
state, and finally All under Heaven. Here the individual enlarges his
power base before achieving full mastery of the Way. Since his base is
not "straight" (ie. in accord with Tao), whatever security he builds is
likely to collapse under pressure, just as the physical structure
constructed on a faulty foundation is sure to collapse...
Primary attention is *FOCUSED* *ON* *INTERNAL*, *RATHER* *THAN*
*EXTERNAL* *MATTERS*. From this we see that the wise person intent on
constructing a strictly upright moral life is absolutely dependent upon
"golden" advice from the sages, whose collective wisdom will help him
secure and enhance his position. As Fan Wang writes, "One uses the city
wall to guard oneself, just as one employs worthies [as models and as
advisors] to protect oneself."
APPRAISAL #3: Though enlarging, she bears no son.
He beds a barren wife.
FATHOMING #3: Great but not with child
Means: How can he get descendants?
In Appraisal 3, the transition from thought to action, the individual
seeks to enlarge his power base, but lacks the means to bring his plans
to completion. The metaphor used is easily understood: The husband,
intent upon producing an heir, mistakenly weds a ''stone wife," a term
which can refer to a barren woman or possibly (more literally) to a
stone #449 - *SCULPTURE* carved to commemorate chaste wives.

#135 as [#40, #40, #30, #20, #5] /
#175 - MEN WHO FATHERED CHILDREN / WOMAN GIVING BIRTH as [#40, #40, #40,
#30, #20, #5] /
#540 as [#40, #40, #30, #20, #400, #10] /
#546 as [#6, #40, #40, #30, #20, #400, #10] = mamlâkâh (H4467): {UMBRA:
#135 % #41 = #12} 1) *KINGDOM*, *DOMINION*, *REIGN*, *SOVEREIGNTY*; 1a)
kingdom, realm; 1b) sovereignty, dominion; 1c) reign;
#449 - MONUMENT / MEMORIAL (mnēma (G3418): a monument or memorial to any
person or thing)
#449 - VIOLATE A COVENANT (châlal (H2490): to treat as common [PAPAL
BULL 4 MAY 1493: #468])
#449 - MOURN (ʼâbal (H56): to mourn of humans)
#449 - VIRGIN (bᵉthûwlâh (H1330): virgin)
#449 - BEGET (yâlad (H3205): day of birth; bring forth of child birth;
wicked behaviour [13 JANUARY: #116 - CLEAVE SEXUALLY; PAPAL BULL 4 MAY
1493: #41 - RESPONSE (YING); #439])
#449 - NAKED CHILD (châthal (H2853): enwrap or swaddled)
#449 - WOMB (mḗtra (G3388): the womb)
#449 - METAL PLATE (lûwach (H3871): plate of metal)
#449 - DECREE (kâthab (H3789): inscribe; describe in writing [13
JANUARY: #432 - 21 MARCH 2013 APOLOGY])
#449 - LITIGATION / COURT (mishpâṭ (H4941): right, privilege, due
(legal); act of deciding a case [PAPAL BULL 4 MAY 1493: #439])
#449 - CONSECRATE / SET APART (qâdash (H6942): be separate: cherished;
honour / hallow as sacred or holy: blessed [13 JANUARY: #419 - SLAUGHTER
/ GENOCIDE])
#449 - STATUES / IDOLS (sébasma (G4574): religiously honoured, an object
of worship)
@215 - SELF CONTRADICTION (#71 - *DOMINION* *MATRIX* / *MITHRAS*
*SOLDIER* *CULTUS* ROMAN IMPERIUM) BY #325 - EASTER SUNDAY LUNAR
OCCULTATION (21 MARCH) AS TRANSITION EVENT ON SUNDAY 21 APRIL 2019 (#337
- PERIHELION: 3 JANUARY / APHELION: 3 JULY) / MAGIC SUM 5x5 = #65 -
SOLDIER v's QUEEN'S BIRTHDAY #44 - NORMA OBLIGANS #27 - DUTIES
SUBSTITUTION FOR 18 - 22 APRIL

<http://www.grapple369.com/?zen:9,row:4,col:1>
***@zen: 9, row: 4, col: 1, nous: 57 [DATE: (none), TIME: (none),
SUPER: #462 / #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), EGO: #449 / #57 - Laissez Faire
Politics, Simplicity In Habits; I-Ching: H37 - The Family (the clan),
Dwelling People, Family members; Tetra: 39 - RESIDENCE (CHU)]
FOR EXPLANATION SEE: "SPEAKER'S NOTES FOR COUNTY COURT APPLICATION TO
RE-INSTATE AN APPEAL (AP-21-1375) AGAINST CONVICTION AND SENTENCE DUE TO
#215 - AMBUSH MODUS OPERANI"
<http://www.grapple369.com/Groundwork/Speaker%20Notes%20County%20Court%20Application%20%28AP-21-1375%29%2020220815.pdf>
#215 - SELF CONTRADICTION as [#6, #1, #6, #200, #2] = ʼârab (H693):
{UMBRA: #203 % #41 = #39} 1) *TO* *LIE* *IN* *WAIT*, *AMBUSH*, *LURK*;
1a) (Qal); 1a1) to lie in wait; 1a2) ambush (participle as subst); 1b)
(Piel) ambushers, liers-in-wait (pl. participle); 1c) (Hiphil) to lay an
ambush;

<Loading Image...
>[IMAGE: Shown is #15 - SATURN, #34 - JUPITER, #65 - MARS, #SWASTIKA as
ROTATION of the #135 / #405 - STOICHEION OF KOSMOS elements comprising 4
QUADRANTS as #540, 8 STROKES as #1080 and #505 - HORUS as seminal impetus]
COURT / POLICE PROSECUTIONS FILING DATED 23 JUNE 2022 (AS BEFORE
WITHDRAWAL OF APPLICATION FOR ORDERS ON 14 JULY 2022): "ADVICE OF
POSSIBLE MENS REA (#135, #405, #540, #546, #1080, #2184) AS STRATUM OF
BINOMIAL STASIS TO PYTHAGOREAN THEORY OF NUMBER AS ACTUS REUS BEING
INTELLECTUAL PROPERTY BESIEGEMENT (#449) WITH THE SUBJECTIVE SAINT
PATRICK'S DAY UNVEILING OF CHERISHED (BLESSED) MOTHER / NAKED CHILD
STATUE AS TROJAN TO THEN EFFECT BY #48 - RITUAL (LI) x #6 - CONTRARIETY
(LI) A SUBSTITUTED ETHOS / HIJACKING THE ANZAC 2018 CENTENNIAL IN
SUPPORT OF IRISH REPUBLICAN ACTIVISM (1916 - 1920)
On 21 JUNE 2022 I attended the SALE MAGISTRATES COURT as a DIRECTIONS
HEARING into CASE NUMBER L10182359 which had been subject to an
application from POLICE PROSECUTIONS for an adjournment from its
original CONTEST HEARING date of 8 APRIL 2022 as determination into the
legitimacy and lawfulness of heretofore INTERIM ORDERS as initially
granted upon 6 FEBRUARY 2020.
The impetus for such adjournment was entirely due to the further need
for the POLICE in undertaking an investigation over the gravitas and
nature related to a further reported alleged breach of PROXIMITY by an
ACCOSTING SCENARIO of which I am entirely unaware. There has been no
advice from the police over outcomes as to whether any BREACH of INTERIM
ORDERS had in fact occurred or that it was entirely predicated upon the
APPLICANT engaging within "STALKING AND ENTRAPMENT" opportunism with the
intention of then advancing a "FALSE ALLEGATION OF PROXIMITY AND
ACCOSTING" scenario as a mischievous report made to the police.
In the interim time, I was walking home from the supermarket @ 1143
HOURS on 8 MAY 2022 and had observed the APPLICANT parked at the WATER
TOWER, VICTORIA PARK near the ANGLICAN CHURCH in Cunninghame Street with
the intention of keeping my driveway under observation. Within minutes
of my arriving home the APPLICANT parked their vehicle in proximity to
my driveway but a short distance towards the park's lake area, seemingly
with an intention to effect an entrapment opportunity by cause of a
"FALSE ALLEGATION OF PROXIMITY AND ACCOSTING" scenario.
Such is a reasonable conclusion given shortly thereafter at @ 1200 hours
in driving my vehicle so as to report the matter to police, I did a
circuit of the garden precinct and noticed that the APPLICANT was again
parked in an irregular manner at the WATER TOWER and alighted from their
vehicle in observing the STATUE / MY DRIVEWAY area. This necessitated
my making an APPLICATION for RECIPROCAL ORDERS as CASE NUMBER N10938554
which was determined on 17 MAY 2022 and rejected on the grounds that
such "STALKING AND ENTRAPMENT" opportunism might constitute prohibited
behaviour when an INTERVENTION AND PERSONAL SAFETY ORDER is granted, but
in and of itself is not sufficient adverse behaviour for the granting of
ORDERS.
That such MODUS OPERANDI action might be more properly characterised as
being obsessive and fixation behaviour which is substantiated by the
earlier circumstance on Saturday 21 NOVEMBER 2020, when I noticed the
APPLICANT similarly moving their car around the VICTORIA PARK precinct
on four occasions, being seated within the stationary vehicle as if to
keep me under a continual observation whilst I attended to my various
domestic needs involving several egress / ingress actions. In finding
such malevolent intentioned conduct to be disturbing to my
sensibilities, I then also had made an APPLICATION for RECIPROCAL ORDERS
which on 13 APRIL 2021 was determined by telephone conference as
similarly reject[ed].
The point that I here make, is that the rejection was substantiated upon
a POINT OF LAW, which then has no adverse finding against the actual
nature of MENS REA / ACTUS REUS which is properly framed by the earlier
events as evidence of vexatious allegations involving "FALSE PROXIMITY
AND ACCOSTING SCENARIOS" being then mischievous claims of "THREATENING
CONDUCT" upon 28 MAY 2018 which was refuted by AUDIO RECORDINGS and a
FAILED ENTRAPMENT EVENT of 17 SEPTEMBER 2018 which had transpired at a
distance of 80 metres. Both events were attended to by POLICE and they
took no further action due to evidence to the contrary.
As a consequence of the slanderous "THREATENING CONDUCT"
characterisation made upon 28 MAY 2018, I would have an unequivocal
intention to avoid entrapment involving our being circumspect in the
cautious undertaking of any property INGRESS / EGRESS which might
involve the POLITICAL ACTIVIST being within proximity and precariousness
to ourselves.
And in the circumstance of the FAILED ENTRAPMENT EVENT of 17 SEPTEMBER
2018, I would then in holding concerns of absolute necessity, then have
adopted a disposition in the exercising an utmost caution for my
personal safety in relation to the possibility of entrapment events
perpetuated by the AFFECTED PERSON.
Accordingly, I would reasonably conclude that this was the MODUS
OPERANDI conveyed within CASE NUMBER M11048888 as the adopting of a
vantage position (ie. which the APPLICANT admits to by irrational
conduct of buying a coffee and then returning) in the vicinity of the
WATER TOWER, VICTORIA PARK near the ANGLICAN CHURCH in Cunninghame
Street, with an intention to make observations of my EGRESS / INGRESS to
my private property, whereupon they parked their vehicle in proximity to
my driveway with an intention to effect an entrapment by cause of a
"FALSE ALLEGATION OF PROXIMITY AND ACCOSTING" scenario as occurred @
0829 HOURS on Sunday 21 MARCH 2021 after my having postal lodged COURT
matters at the Guthridge Parade milk bar / post office.
Even though the photograph evidence attests to the fact, that I was not
in breach of proximity requirements as stipulations within the INTERIM
ORDERS, the MAGISTRATE accepted the APPLICANT's unsubstantiated claims
as then being entirely a "FALSE ALLEGATION OF PROXIMITY AND ACCOSTING"
scenario in according with the strongly held value held as to avoiding
entrapment events involving false proximity and accosting scenarios in
being a precariousness to ourselves. Accordingly a non-conviction was
recorded on [REMEMBRANCE DAY] 11 NOVEMBER 2021 with a $600 fine.
The alleged BREACH OF INTERIM ORDERS was then subject to a COUNTY COURT
APPEAL, but was abandoned before its hearing on 4 APRIL 2022 given a
LACK OF PROCEDURAL FAIRNESS in having already FILED matters as evidence
of allegations involving "FALSE PROXIMITY AND ACCOSTING SCENARIOS" being
mischievous allegations of "THREATENING CONDUCT" upon 28 MAY 2018 which
was refuted by AUDIO RECORDINGS and a FAILED ENTRAPMENT EVENT of 17
SEPTEMBER 2018. Both events were attended to by POLICE and they took no
further action due to evidence to the contrary in then having a bearing
upon MENS REA / ACTUS REUS with respects to the avoidance of any
BREACHES OF ORDERS.
In accordance with the ABANDONMENT OF APPEAL which was made with an
intention to CONTEST the LEGITIMACY AND LAWFULNESS OF THE GRANTING OF
ORDERS as served on 6 FEBRUARY 2020 with specific CONTEST HEARING
SPEAKING NOTES prepared for such COURT EVENT that was then associated to
each of the ITEMS #1 TO #12 as claimed substantiative grounds applicable
to the APPLICATION FOR PERSONAL SAFETY AND INTERVENTION ORDER as CASE
NUMBER L10182359.
In full compliance with COUNTY COURT undertakings the lodged document as
CONTEST HEARING SPEAKING NOTES was acknowledged by the MAGISTRATE in
having been provided to the COURT before the scheduled HEARING @ 1000
HOURS ON 8 APRIL 2022."
#215 - SELF CONTRADICTION as [#5, #50, #5, #4, #100, #1, #50] = enédra
(G1747): {UMBRA: #165 % #41 = #1} 1) a *LYING* *IN* *WAIT*, *AN* *AMBUSH*;
#449 - EASTER 4 APRIL 2021 + 50 DAYS = PENTECOST ON 23 MAY 2021 (#1827 -
EUCHARIST / 5 YEAR CALENDAR CYCLE: 4 x #364 + #371)
Two lessons are taught here: first, initial miscalculations about one's
capacity may preclude final fruition, no matter how many attempts are
made; second, apparent capacity should not be confused with real
capacity." [@1, pages 290 - 292]
#11 - 𝌐差 = #462
chà 1. to differ, 2. less than; lacking; nearly; almost, 3. wrong, 4.
substandard; inferior; poor, 5. the difference [between two numbers], 6.
to send; to dispatch, 7. to stumble, 8. rank, 9. an error, 10.
dissimilarity; difference, 11. barely, 12. an errand, 13. a messenger; a
runner, 14. proportionate, 15. to select; to choose, 16. to recover from
a sickness, 17. uncommon; remarkable, 18. to make a mistake, 19. uneven,
20. to differ, 21. to rub between the hands
WHERE #462 = #451 - PRAXIS OF RATIONALITY + #11 - DIVERGENCE (CH'A):
"The worthy man weighs each action carefully, knowing full well that
even minor mistakes may lead to his eventual downfall. In consequence,
it is the prospect of ruin that prompts continued self-examination and
speedy reform. Measuring his failings by the hard light of day (the
"bright light"), the prudent individual goes on to win a reputation (a
second "bright light"). That explains why, as the proverb goes, ''In
security the noble man is mindful of danger."
APPRAISAL #4: Passing over small acts of goodness,
He will not overcome.
FATHOMING #4: Foregoing small acts of goodness
Means: He cannot reach greatness.
The Changes tells us that
the petty man considers the small good to be of no advantage, so he
makes no effort. He thinks the small sin does no harm, and so he does
not give it up. . . . If good does not accumulate, it will not be enough
to make a man's name.
Another Chinese classic, the Documents, concurs:
If you do not attend zealously to small acts, the result will affect
your virtue in great ones.
Self-cultivation is a slow process of learning, whereby the individual
becomes practiced in discerning and performing the good act. If the
individual is either too arrogant or too careless to make a habit of
small acts of nobility, great virtue cannot be attained. Like the
philosopher HSÜN TZU before him, YANG HSIUNG emphasizes the importance
of gradual habituation to the Good.
APPRAISAL #5: Having passed the #449 - *GATE*, he returns
To enter, gaining that center court.
FATHOMING #5: Having missed the #449 - *GATE*, turning to enter
Means: Before going too far, he reverses his course.
#462 = #451 - PRAXIS OF RATIONALITY + #11 - DIVERGENCE (CH'A) as [#30,
#2, #10, #400, #500] / [#40, #2, #10, #400, #10] = bayith (H1004):
{UMBRA: #412 % #41 = #2} 1) *HOUSE*; 1a) house, dwelling habitation; 1b)
shelter or abode of animals; 1c) *HUMAN* *BODIES* (fig.); 1d) of Sheol;
1e) *OF* *ABODE* *OF* *LIGHT* *AND* *DARKNESS*; 1f) of land of Ephraim;
2) place; 3) receptacle; 4) home, house as containing a family; 5)
household, family; 5a) those belonging to the same household; 5b)
*FAMILY* *OF* *DESCENDANTS*, *DESCENDANTS* *AS* *ORGANIZED* *BODY*; 6)
household affairs; 7) inwards (metaph.); 8) (TWOT) *TEMPLE*; 9) on the
inside; 10) within;
The HYDE PARK, SYDNEY WORLD WAR ONE MEMORIAL includes several
architecturally and artistically designed areas, the most notable of
which are The Hall of Silence, The Hall of Memory, and The Hall of
Service. The Hall of Service was added in 2018 as the centrepiece of the
'Centenary Extension' renovations, to mark the 100th anniversary of the
First World War.
IT FEATURES A MAJOR INSTALLATION BY AUSTRALIAN ARTIST FIONA HALL, WHICH
CONSISTS OF 1,701 SOIL SAMPLES, REPRESENTING THE HOME ADDRESSES GIVEN BY
FIRST WORLD WAR ENLISTEES. ALL THREE AREAS ARE DESCRIBED IN DETAIL ON
THE ANZAC MEMORIAL'S WEBSITE:
<https://www.warmemorialsregister.nsw.gov.au/content/anzac-memorial-hyde-park>
#123 (#65 - SOLDIER + #41 - CENTRE OF VALUE + #17 - YEAR 2017: ROMAN
CATHOLIC 5 YEAR LITURGICAL CALENDAR) - SEDITIOUS COUP [milchâmâh
(H4421): *BATTLE*, *WAR* against the kiççêʼ (H3678): *ROYAL* *DIGNITY*,
*AUTHORITY*, *POWER*]

<http://www.grapple369.com/?date:2022.8.16&gizmo>
[IMAGE: Shown is the temporal heuristic for the date 16 AUGUST 2022]
#1701 as [#600, #800, #100, #1, #200] /
#1551 as [#600, #800, #100, #1, #50] = chṓra (G5561): {UMBRA: #1501 %
#41 = #25} 1) the space lying between two places or limits; 2) a region
or country i.e. a *TRACT* *OF* *LAND*; 2a) the (rural) region
surrounding a city or village, the country; 2b) *THE* *REGION* *WITH*
*TOWNS* *AND* *VILLAGES* *WHICH* *SURROUND* *A* *METROPOLIS*; 3) land
which is ploughed or cultivated, ground;
AB INITIO CONTEXT OF ROMAN BINOMIAL NOMENCLATURE

<Loading Image...
>#1551 - WITHHOLD A THING,
#1552 - CELIBACY (ROMAN CATHOLIC PRIESTS) AND ABSTINENCE OF FOODS SUCH
AS #1827 - EUCHARIST,
#1553 - MAKE HOSTILE INCURSION INTO / OF THE GODS AND FAVOURITE SPORTS,
#1554 - BINOMIAL COEFFICIENT TO THE #38 - WORLDVIEW OF ROMAN CATHOLIC /
EMPIRE GOVERNANCE
USURPER: #1 - CENTRE (CHUNG: #452)
GUIDE: #36 - STRENGTH (CH'IANG: #487)
MYSTERY: #37 - PURITY (TS'UI: #488)
ADJUSTER: #111
LEADER: #666
REGULATOR: #777
GENERAL GOVERNOR: #1554
<http://www.grapple369.com/?idea:1551,1552,1553,1554>
WHEN IT WAS ORIGINALLY OPENED BY PRINCE HENRY, DUKE OF GLOUCESTER, ON 11
NOVEMBER 1934 THE MEMORIAL READ: "OPENED BY THE *SON* OF A KING."
THE MEMORIAL CONTAINS THE ORIGINAL WREATH OF RED FLOWERS LAID BY THE
DUKE, FIXED IN A GLASS CASE OUTSIDE THE MEMORIAL'S HALL OF MEMORY.

<https://www.abc.net.au/news/2018-10-20/prince-harry-opens-extended-anzac-memorial-hyde-park/10399868>
[IMAGE (20 OCTOBER 2018): PICTURED LEFT IS HONOURABLE DAVID HURLEY AS
THEN GOVERNOR OF NEW SOUTH WALES AND PRESENTLY THE GOVERNOR GENERAL]
ON 20 OCTOBER 2918, PRINCE HARRY OPENED THE FACILITY, UPGRADED AT A COST
OF $40 MILLION, BY UNVEILING A PLAQUE WHICH READ IT WAS OPENED BY A
"*GRANDSON* OF THE QUEEN".
#449 as [#4, #30, #400, #10, #5] = deleth (H1817): {UMBRA: #434 % #41 =
#24} 1) door, gate; 1a) a door; 1b) a *GATE*; 1c) (fig.); 1c1) of chest
lid; 1c2) of crocodile jaws; 1c3) of doors of the heavens; 1c4) of an
easily-accessible woman;
The #449 - *GATE* marks an easy access to home. By extension, it
symbolizes whatever facilitates an easy entrance to understanding. For
this reason, the teachings of Confucius are frequently identified as the
#449 - *GATES* to learning. The center courtyard or lightwell is an
integral part of the ancient Chinese #462 - *HOUSE*, providing free
access to the gods inhabiting the open air above, as well as light and
rainwater for the benefit of the inhabitants. As the inner sanctum of
the #462 - *HOUSE* [ie. #71 - *DOMINION*: Latin dominium ("lordship,
right of ownership"), from dominus ("lord"), from domus ("house")], it
also stands for the innermost thoughts of the individual and, by a pun,
for "conduct according to the Mean."
In these verses, the individual awakens to the magnitude of his error,
then reforms his conduct in conformity with the Mean. His safe arrival
at the inner sanctum, despite initial confusion and physical barriers,
suggests that he has achieved moral perfection." [@1, pages 144 - 146]
As a rhetorical concept that ultimately rests entirely upon the
PYTHAGOREAN (ie. to again utilise the PLATONIC geometric solid form as
an example) paradigm as its #45 - METHODOLOGY, where the seminal
thinking that is emergent in any agency within the living being is the
#65 - DODECAHEDRON concept (@1 - SELF + 64 HEXAGRAMS), with its making
as the #175 - ICOSAHEDRON and the cohesion by the doing then produces
the outcome as #240 - TETRACTYS which as process exceeds the boundary to
the #237 - DEME / #228 - ONTIC moral proscription spectrum.
For example, we don't deny that cohesion might occur as the geometric
model unequivocally suggests, but that the ONTIC / temporal paring as
cohering action might involve an ONTIC aggregation in having a taxonomic
equivalence to a category of understanding then by its dynamic natural
association corresponding to an object of experience for its grounding.
And we too must be very careful with our meta narrative usage of
language such as the notion "against" in a context of juxtaposition when
"encompassing" is a more meaningful designate within the metaphysical /
metempirical philosophical #41 - ONTIC postulate:
Whether the #451 - PRAXIS OF RATIONALITY + #81 - SOVEREIGN JUXTAPOSITION
(encompassing #492 - VOLUNTARY FREE WILL) and the ANTHROPOCENTRIC
SINGULARITY can be LEGALLY deployed as a #532 - SAFE GUARD or PRESCRIBED
LIMIT against any #533 - AUTOGENIC PROCESS of GNOSIS EX MACHINA as @113
- ETHICAL ENGAGEMENT by its @45 - METHODOLOGY possessing an innate
concern for @68 - RIGHTS?
@1 - SEMINAL
@41 - ONTIC RELATIVE NATURAL ASSOCIATOR (RNA) DIALECTIC
@81 - REVERSE TRANSCRIPTASE DYNAMIC NATURAL ASSOCIATOR (DNA) DESCRIPTOR
@369 - [#205 - PRINCIPLE OF PERSISTENT SUBSTANCE / #164 - PRINCIPLE OF
MATERIALITY]
@451 - PRAXIS OF RATIONALITY
@492 - VOLUNTARY FREE WILL
@533 - AUTOGENIC PROCESS
#510 = #451 - PRAXIS OF RATIONALITY + #59 - MASSING (CHU) as [#2, #8,
#100, #400] /
#520 = #451 - PRAXIS OF RATIONALITY + #69 - EXHAUSTION (CH'IUNG) as [#2,
#8, #100, #400, #10] /
#532 as [#6, #2, #8, #100, #400, #10, #6] = chuqqâh (H2708): {UMBRA:
#113 % #41 = #31} 1) statute, ordinance, *LIMIT*, enactment, *SOMETHING*
*PRESCRIBED*; 1a) *STATUTE*;
#59 - 𝍀聚 = #510
jù 1. to assemble; to meet together, 2. to store up; to collect; to
amass, 3. to levy; to impose [a tax], 4. a village, 5. a crowd, 6. savings
#510 = #451 - PRAXIS OF RATIONALITY + #59 - MASSING (CHU): "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 Apparently, the perfect
efficacy of ghosts and spirits depends upon this unseen quality, for
paradoxically "*WHATEVER* *HAS* *FORM* *HAS* *LIMITS*. . . " For this
reason, the superior man chooses to operate as much as possible behind
the scenes to effect his will.
APPRAISAL #2: At the banquet they gather,
Titter, titter.
FATHOMING #2: Laughter at banquet gatherings
Means: In their pleasure, they go to excess.
#510 = #451 - PRAXIS OF RATIONALITY + #59 - MASSING (CHU) as [#5, #40,
#400, #5, #30, #30] = hâlal (H1984): {UMBRA: #65 % #41 = #24} 1) to
shine; 1a) (Qal) to shine (fig. of God's favour); 1b) (Hiphil) to flash
forth light; 2) to praise, boast, be boastful; 2a) (Qal); 2a1) to be
boastful; 2a2) boastful ones, boasters (participle); 2b) (Piel); 2b1) to
praise; 2b2) to boast, make a boast; 2c) (Pual); 2c1) to be praised, be
made praiseworthy, be commended, be worthy of praise; 2d) (Hithpael)
*TO* *BOAST*, *GLORY*, *MAKE* *ONE'S* *BOAST*; 2e) (Poel) *TO* *MAKE*
*A* *FOOL* *OF*, *MAKE* *INTO* *A* *FOOL*; 2f) (Hithpoel) *TO* *ACT*
*MADLY*, *ACT* *LIKE* *A* *MADMAN*;
The ordinary person wants to meet with boon companions in the pursuit of
pleasure (eg: #297 / #449 / #497 - *BLOKES* *BIGGEST* *BBQ*). Ignoring
the constraints of ritual, he easily lapses into vacuous laughter and
appalling excess. It could also be that his mediocrity prompts the
ridicule of others.
APPRAISAL #3: He reveres his own elders
As gateway to the many ghosts.
FATHOMING #3: To revere one's own elders
Means: The ghosts await respect.
"WHEN THE *UNCLEAN*-G169: SPIRIT IS GONE OUT OF A MAN, HE WALKETH
THROUGH DRY PLACES, SEEKING REST, AND FINDETH NONE.
/ #433 - NOUMENON RESONANCE FOR 15 NOVEMBER 2017 / *BLOKES*
*BIGGEST* *BBQ* ON 11 OCTOBER 2019 as [#1, #20, #1, #9, #1, #100, #300,
#1] = akáthartos (G169): {UMBRA: #702 % #41 = #5} 1) *NOT* *CLEANSED*,
*UNCLEAN*; 1a) *IN* *A* *CEREMONIAL* *SENSE*: that which must be
abstained from according to the levitical law; 1b) *IN* *A* *MORAL*
*SENSE*: *UNCLEAN* *IN* *THOUGHT* *AND* *LIFE*;
/ #317 - *NOUMENON* *RESONANCE* FOR 25 APRIL 1915 / *BLOKES*
*BIGGEST* *BBQ* ON 11 OCTOBER 2019 as [#300, #8, #9] /
#327 - *NOUMENON* *RESONANCE* FOR 11 NOVEMBER 1918 as [#10, #300,
#8, #9] / [#5, #300, #8, #9, #5] /
/ #333 - *NOUMENON* *RESONANCE* FOR *BLOKES* *BIGGEST* *BBQ* ON
11 OCTOBER 2019 / *DEATH* *THREAT* *AS* *SLAUGHTERED* *MEAT* *IN* *MAIL*
*BOX* ON 15 NOVEMBER 2017 as [#10, #300, #8, #9, #6] / [#6, #10, #300,
#8, #9] /
#339 - *NOUMENON* *RESONANCE* FOR 11 NOVEMBER 1918 as [#6, #10,
#300, #8, #9, #6] /
/ #350 - *NOUMENON* *RESONANCE* FOR *BLOKES* *BIGGEST* *BBQ* ON
25 AUGUST 2017 / BATTLE OF LONG TAN 18 AUGUST 1966 (VIETNAM VETERANS'
DAY) as [#6, #10, #300, #8, #9, #6, #5, #6] /
/ #365 - *NOUMENON* *RESONANCE* FOR 25 APRIL 1915 / 11
NOVEMBER 1918 as [#6, #2, #300, #8, #9, #600] /
#328 - *NOUMENON* *RESONANCE* FOR BATTLE OF LONG TAN 18 AUGUST 1966
(VIETNAM VETERANS' DAY) as [#6, #300, #8, #9, #5] /
#373 - *DEATH* *THREAT* *AS* *SLAUGHTERED* *MEAT* *IN* *MAIL*
*BOX* ON 15 NOVEMBER 2017 as [#6, #10, #300, #8, #9, #600] = 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;

[IMAGE: #449 - yâlad (H3205): BRINGING FORTH WICKED BEHAVIOUR (#449 -
SAINT PATRICK'S DAY CHERISHED / BLESSED MOTHER WITH NAKED CHILD STATUE
UNVEILING / INTELLECTUAL PROPERTY BESIEGEMENT) AS *DEATH* *THREAT* (#449
- bᵉhal (H927): *FRIGHTEN*, *ALARM*) *BY* #419 - *SLAUGHTERED* (#449 -
bᵉhêmâh (H929): *CATTLE*) *MEAT* *IN* *MAIL* *BOX* ON 15 NOVEMBER 2017
WHERE IT REMAINED UNTIL #449 - mâbôwʼ (H3996): *SUNSET* WHEN IT WAS
DISPOSED OF]
#474 - NOUMENON RESONANCE FOR 25 AUGUST 2017 as [#5, #30, #9, #70,
#50, #300, #10] /
#497 - NOUMENON RESONANCE FOR 15 NOVEMBER 2017 as [#5, #30, #8,
#30, #400, #9, #5, #10] = érchomai (G2064): {UMBRA: #826 % #41 = #6} 1)
to come; 1a) of persons; 1a1) to come from one place to another, and
used both of persons arriving and of those returning; 1a2) to appear,
make one's appearance, come before the public; 1b) metaph.; 1b1) to come
into being, arise, *COME* *FORTH*, *SHOW* *ITSELF*, *FIND* *PLACE* *OR*
*INFLUENCE*; 1b2) be established, become known, to come (fall) into or
unto; 1c) to go, to follow one;
THEN HE SAITH, I WILL RETURN INTO MY HOUSE FROM WHENCE I CAME OUT; AND
WHEN HE IS *COME*-G2064:, HE FINDETH IT EMPTY, SWEPT, AND GARNISHED.
THEN GOETH HE, AND TAKETH WITH HIMSELF SEVEN OTHER SPIRITS MORE WICKED
THAN HIMSELF, AND THEY ENTER IN AND DWELL THERE: AND THE LAST STATE OF
THAT MAN IS WORSE THAN THE FIRST. EVEN SO SHALL IT BE ALSO UNTO THIS
WICKED *GENERATION*-G1074." [Matthew 12:43-45]
YOUTUBE: "IN THE AIR TONIGHT (PHIL COLLINS)"
#64 - SINKING (CH'EN) / HEXAGRAMS as [#3, #5, #50, #5, #1] = geneá
(G1074): {UMBRA: #64 % #41 = #23} 1) fathered, birth, nativity; 2) that
which has been begotten, men of the same stock, a family; 2a) the
several ranks of natural descent, the successive members of a genealogy;
2b) *METAPHOR* *A* *GROUP* *OF* *MEN* *VERY* *LIKE* *EACH* *OTHER* *IN*
*ENDOWMENTS*, *PURSUITS*, *CHARACTER*; 2b1) esp. in a bad sense, a
perverse nation; 2c) the whole multitude of men living at the same time;
2d) *AN* *AGE* (i.e. the time ordinarily occupied be each successive
generation), *A* *SPACE* *OF* *30* - *33* *YEARS*;
IF 0 CE THEN 33 AD;
FOR EXPLANATION OF #64 - SINKING (CH'EN) SEE: "MORE ON FAKE NEWS FROM
THE ANTI-CHINESE GOOSE STEPPERS AT THE ABC"
<http://www.grapple369.com/Groundwork/ABC%20Fake%20News%20on%20China.pdf>
For the ancient Chinese, piety towards living and dead forebears was the
foundation of all morality. Family feeling should inform the *RITUAL*
*ACT* so that the individual is naturally schooled in the properly
reverential attitude, an attitude that could be extended to 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.
" [@1, pages 347 - 348]
#69 - 𝍊窮 = #520
qióng: 1. poor; destitute; impoverished, 2. ended; finished, 3.
extreme, 4. desolate; deserted; out-of-the-way, 5. poverty, 6. to
investigate details of, 7. thoroughly; completely
WHERE #520 = #451 - PRAXIS OF RATIONALITY + #69 - EXHAUSTION (CH'IUNG):
"HEAD: Yin ch'i fills the caves while yang loses its place. The myriad
things are exhausted and agitated.
The tetragram title can describe a variety of situations where the
individual faces a symbolic or actual dead-end, including the absolute
exhaustion of one's physical powers and utter impoverishment. Not
surprisingly, the tetragram, like its correlate Changes hexagram, is
generally inauspicious in tone, with gloomy predictions of
"perplexity," "distrust," "losing one's way,'' *PHYSICAL* *DANGERS*,
*AND* *PSYCHIC* *DISCOMFORTS*.
#510 as [#10, #200, #300] /
#520 = #451 - PRAXIS OF RATIONALITY + #69 - EXHAUSTION (CH'IUNG) as
[#10, #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;
However, the same character may be given the more positive meaning of
"reaching the culmination." To reach moral perfection is the aim of the
would be sage; nobility of character, in turn, insures that ultimate
victory can be #520 - *SNATCHED* from temporary defeat. As the Changes
tells us, only the noble person "is capable of being in straits without
losing the power to succeed" because in times of crisis he is prompted
to undertake a thoroughgoing reform. Consequently, the virtuous
individual not only survives present difficulties, but even prospers as
soon as the times turn more favourable.
The Head text contains an internal pun. The myriad things are not only
agitated and exhausted because they have lost their master, yang ch'i,
they have also "run out of places" where they can hide. The Appraisal
texts focus on examples of those who have no haven to which they can
escape. Occasionally, even meritorious individuals find themselves
caught up in wider cycles of inauspicious fate.
APPRAISAL #1: He sees his *LIMITS* as *LIMITS*,
So people embrace him as center.
FATHOMING #1: Recognizing his own *LIMITS*
Means: Emotions dwell at the center.
The first lines of the Appraisal and Fathoming talk literally of "seeing
his extremity as extremity." One interpretation for the lines (reflected
in this translation) presumes that the truly superior human being exerts
all his charismatic powers to attract, then utilize talented supporters,
who regard him as "center." Given his suasive influence, the people
imitate him, letting their emotions also be centered.
Two other interpretations for the same lines are equally possible,
however, given such a wide range of meaning for the word "extremity."
One alternative has the noble man "seeing the *LIMITS* of his desperate
straits." The moral superior faces present calamity with perfect
equanimity, in part because no misfortune exists that can deter a truly
determined would be sage from achieving moral perfection.
As the Analects says, "The superior man can withstand extreme hardships.
It is only the small man who, when faced with them, is swept off his
feet." Once the individual approaches the perfection of the sage, he
then employs suasive example to rouse others to redirect their attention
to the core values that constitute the Good in Confucian tradition.
In yet another reading, the person of virtue "pushes to the very
extremes his own *LIMITS*" so that he daily improves in virtue.
Eventually, having realized the full human potential for sagehood, he
becomes a much beloved model for the common people." [@1, pages 381 - 382]
Having now articulated the first of our metaphysical / metempirical
philosophical contemplations upon #41 - ONTIC postulates (13 x #41 =
#533) as to whether it is feasible to LEGALLY deploy as a #532 - SAFE
GUARD or PRESCRIBED LIMIT encompassing #492 - VOLUNTARY FREE WILL
against any #533 - AUTOGENIC PROCESS of GNOSIS EX MACHINA.
Such an ethereal outcome to our initial #41 - ONTIC postulate (13 x #41
= #533) was one of several conundrums which perplexed ourselves,
following a neural linguistic analysis applied to SENATOR JIM MOLAN's
(New South Wales) letter dated 11 AUGUST 2022 to the NATIONAL PRESS CLUB
detailing his deep concerns which left little to the imagination, over a
perceived "outright threat of violence, cloaked in euphemistic and
diplomatic tones" of re-education that were expressed (#145 - mᵉlal
(H4449): *TO* *SPEAK* / *SAY*) to the media the day prior by the Chinese
ambassador XIAO QIAN.
SENATOR JIM MOLAN LETTER DATED 11 AUGUST 2022: "Like many Australians, I
watched yesterday's National Press Club address by Chinese ambassador
Xiao Qian with deep concern, but no surprise. His thinly veiled
aggression, deflection and blame-shifting are, unfortunately, what we've
come to expect from the increasingly belligerent Chinese Communist Party
regime. {@7: Sup: 11 - DIVERGENCE: CH'A (#255); Ego: 80 - LABOURING:
CH'IN (#379)}
DISAPPOINTINGLY, {@8: Sup: 60 - ACCUMULATION: CHI (#315); Ego: 73 -
ALREADY FORDING, COMPLETION: CH'ENG (#452 = #451 - PRAXIS OF RATIONALITY
+ #1 - CENTRE (CHUNG))}
THE AMBASSADOR CHOSE TO TAKE THE PLATFORM EXTENDED TO HIM BY THE
NATIONAL PRESS CLUB AND USE IT TO CRITICISE AUSTRALIA'S MEDIA FOR NOT
GLOSSING OVER CHINA'S HUMAN RIGHTS ABUSES, {@9: Sup: 20 - ADVANCE: CHIN
(#335); Ego: 27 - DUTIES: SHIH (#479 = #451 - PRAXIS OF RATIONALITY +
#28 - CHANGE (KENG))}
lies and war-like aggression in our region. {@10: Sup: 49 - FLIGHT: T'AO
(#384); Ego: 69 - EXHAUSTION: CH'IUNG (#548)}
However, most alarming was the ambassador's refusal to rule out force in
"reuniting Taiwan with the motherland", even discussing the planned
"re-education" of Taiwanese citizens that will happen when (not if) this
occurs. To their credit, most of those present at the Press Club
yesterday recognised this for what it was - an outright threat of
violence, cloaked in euphemistic and diplomatic tones.
The National Press Club is an iconic institution and symbol of our free
and democratic media. These values are not consistent with the ideology
of the Chinese Communist Party and its mouthpiece in Australia, the
ambassador. Yesterday's speech reinforced the Chinese Government's lack
of respect for Australia's liberal democratic values, and for facts,
pragmatism and reason. Rather, it deals only in the currency of
misinformation, propaganda and lies. The Chinese Government insults our
democratic institutions, then seeks to use those same institutions to
prosecute - and worse, legitimise - their evil, immoral and illegal
expansionist agenda.
For this reason, I strongly urge the National Press Club to revoke all
future speaking invitations to representatives of the Chinese Communist
regime. In the future, the Chinese Government should only be provided
such a venerable platform on the undertaking that it will engage in
respectful, truthful and constructive dialogue with the media, and
through it, the Australian people." {@36: Sup: 15 - REACH: TA (#1534);
Ego: 20 - ADVANCE: CHIN (#1664)}
Senator MOLAN is a former Major-General who has an extensive military
service (1968 - 2008) record including being an adviser to Vice Chief of
the Defence Force on Joint War-fighting, therefore his letter
constitutes an expert opinion related to @215 - SELF CONTRADICTION and
#360 - páthos (G3806): FEELING WHICH THE MIND SUFFERS, concerning which
he strongly urged #58 - POLITICAL REVERSAL, ADAPTATION TO CHANGE as #80
- LABOURING (CH'IN): "At the beginning of thought, the heart / mind is
set upon wrongdoing. Under such circumstances, the very diligence of the
HSIN (#492 - nephesh (H5315): *ACTIVITY* *OF* *MIND* / *SOUL*) is all
the more frightening.
APPRAISAL #2: Labouring from a sense of duty,
And tireless in diligence,
The noble man has his centre {#452 - kâthab (H3789): *TO* *BE* *WRITTEN*
/ bâqash (H1245): *REQUIRE*, *DESIRE*, *EXACT*, *REQUEST*}.
FATHOMING #2: Labouring out of obligation
Means: Diligence is seated in emotion.
By definition, the individual "has a [moral] centre" once he
acknowledges his obligations to a nested hierarchy of social relations,
extending from parents to mentors to patrons to the state." [@1, page 416]
YIN NATURE (EGO)
36
45
73
#154
9
13
39
#61
#215
#193
7
80
58
#145
#360
#154
#575
#THREE:
#145
as #64 - SINKING (CH'EN)
#FOUR:
#215
as #53 - ETERNITY (YUNG)
#FIVE:
#360
as #36 - STRENGTH (CH'IANG)
And such opinion as we had conveyed in our informal research notes dated
6 NOVEMBER 2021 on "METHODOLOGICAL SELF-DETERMINATION AS AUTOGENIC
THOUGHTS STEERING MORPHOGENIC KNOTS" that in making a nomenclature
consideration of #45 - METHODOLOGY the #CENTRE of value PROPOSITION is
that any DELIMITER is relative to the AUTONOMOUS PRINCIPLE, thereby as a
META THEORY OF LOGIC is a stratum as dialectic of meta-descriptor
prototypes which always precedes it.
#1
#2
#3
#4
#5
#6
#7
#8
#9 - PROPOSITIONAL DELIMITER RELATIVE TO THE AUTONOMOUS PRINCIPLE
Which is here the TETRAD #13 - INCREASE (TSENG): "The contrast between
internal and external continues. Squareness refers to "directional"
behaviour aimed at the Tao. It implies "squaring" thoughts and deeds, as
well as acting within well-established bounds. The good person, then,
takes it as a duty to make the outer life square with inner constraints:
#822 as [#6, #300, #40, #70, #6, #400] = shᵉmûwʻâh (H8052): {UMBRA: #421
- CAUSE OF REASON % #41 = #11} 1) *REPORT*, *NEWS*, rumour; 1a) report,
news, tidings; 1b) mention;
YESTERDAY'S SPEECH REINFORCED THE CHINESE GOVERNMENT'S LACK OF RESPECT
FOR AUSTRALIA'S LIBERAL DEMOCRATIC VALUES, {@20: Sup: 12 - YOUTHFULNESS:
T'UNG (#822); Ego: 13 - INCREASE: TSENG (#1037)}
#1037 as [#20, #5, #500, #1, #30, #1, #10, #70, #400] = kephálaion
(G2774): {UMBRA: #687 % #41 = #31} 1) *THE* *CHIEF* *OR* *MAIN* *POINT*,
*THE* *PRINCIPAL* *THING*; 2) the pecuniary sum total of a reckoning,
amount; 2a) the principal, capital, as distinguished from the interest;
2b) a sum of money, sum;
A true increase in virtue works against artifice and pretension, but the
petty person focuses on external adornment, hoping to fool others by
superficial changes. YANG HSIUNG puts a spin on the famous question
posed by the LAO TZU, "Which is dearer, your name or your life?" YANG
asks instead, "Which is dearer, the inner life or outer glory?" External
brilliance cannot conceal inner confusion for long." [@1, page 153]
Having further sharpened our intuiting of the TETRAD #13 - INCREASE
(TSENG) in being the #CENTRE OF VALUE as PROPOSITIONAL DELIMITER and
unusually found one occurrence which appeared to reflect the #451 -
PRAXIS OF RATIONALITY statements, accordingly we would espouse a second
metaphysical / metempirical philosophical #41 - ONTIC postulate and that
is whether the METALOGIC AUTONOMOUS DELIMITER functions as an aggregated
spacial magnitude of each equivalent meta descriptor being a boundary of
consciousness construct.
Whereas the SAPIENT OPINION FROM AN EXPERT and those as the #145 -
*IGNORANT* (ágnoia (G52): *IGNORANCE*; *MORAL* *BLINDNESS*) POSTULATIONS
OF #145 - *STUPIDITY* (kiçlâh (H3690): *CONFIDENCE*; *FOLLY*,
*STUPIDITY*) might both direct themselves to the same PROPOSITIONAL
DELIMITER, the dialectic of meta-descriptor prototypes can yield
entirely different results which may be vital or may not satisfy our
contingent need for a STATIC conception with an inclusion of any ONTIC
EPISTEMOLOGICAL PREMISE with deference to the corresponding CATEGORY OF
UNDERSTANDING such as for example #479 - gâmal (H1580): *DEAL* *FULLY*
*WITH*, *RECOMPENSE* / châkâm (H2450): *PRUDENT*; *WISE* *IN*
*ADMINISTRATION*.
Thusly our third postulate is upon the #451 - PRAXIS OF RATIONALITY +
#81 - TETRAD SPECTRUM (#452 ... #532) itself, as to whether it conveys
some sense of a MORAL BOUNDARY as then a mechanism for adjustment and if
it is possible to cohere both #73 - ALREADY FORDING, COMPLETION: CH'ENG
(#452) and #27 - DUTIES: SHIH (#479) as a magnitude applied against the
TETRAD in a similar manner by which the meta-descriptors are a neural
linguistic method for determining a mirrored boundary to consciousness.
#1 - 𝌆中 = #452 (CHINA)
zhōng: 1. middle, 2. medium; medium sized, 3. China, 4. to hit the
mark, 5. in; amongst, 6. midday, 7. inside, 8. during, 9. Zhong, 10.
intermediary, 11. half, 12. just right; suitably, 13. while, 14. to
reach; to attain, 15. to suffer; to infect, 16. to obtain, 17. to pass
an exam
WHERE #452 = #451 - PRAXIS OF RATIONALITY + #1 - CENTRE (CHUNG): "The
first Head and its Appraisals, read in the light of Yang's own
commentaries, lead the reader to recognize integrity (ch'eng) as the
central virtue precisely because of its all encompassing nature.
Integrity not only establishes the unity of man with the visible world
of Heaven and Earth, but it also puts him in touch with the primal
Mystery hidden at the cosmic origin (Appraisal 1). The individual may
easily fail to attain this integrity if he relies on specious
absolutes—for example, the polarization of yin / yang. He will also fail
if he is mired in the moral ambiguity (Appraisal 2) that results when an
individual disregards his sacred duty to make names (=CONCEPTUAL
CATEGORIES) correspond to realities (Appraisal 8). Because the petty man
ignores the Mystery within him, he is obstructed in both his private
desires and public ambitions (Appraisals 4, 6). In contrast, the
aspirant to sagehood devotedly imitates the universal, unchanging
patterns, and so is led to decisions that make his activities effective
(Appraisals 3, 5, 7).
APPRAISAL #1: Primal oneness encompasses all.
It is profound.
FATHOMING #1: Primal oneness, all encompassing
Means: This is the correct state of contemplation.
"Primal oneness" is a set phrase describing the initial cosmic state of
non-differentiation "prior to the appearance of forms." In early Chinese
cosmogonies, the world we experience emerges from this initial state
through various stages of separation until the perceptible world finally
unfolds. The term primal oneness was also associated with both the AXIS
MUNDI and CHUANG TZU'S EMPEROR of the Center, who died when the primal
unity of his body was violated. The analogous state to primal one ness
in what we might call moral psychology is the initial centering of human
inwardness that leads to conscious, responsible action. The associations
of primal oneness with centering, the theme of this tetragram, are thus
multiple.
The term "all encompassing" is borrowed from the CHUANG TZU, where it
describes that power of the Way acting through the sage that lets him
see beyond surface differentiation to the fundamental unity of things,
so that he can "merge the myriad things and make them one." ...
#452 = #451 - PRAXIS OF RATIONALITY + #1 - CENTRE (CHUNG) as [#6, #300,
#40, #6, #50, #10, #600] = shᵉmônîym (H8084): {UMBRA: #440 % #41 = #30}
1) *EIGHTY*, fourscore; 1a) eighty (as cardinal number); 1b) eightieth
(as ordinal number); 1c) *IN* *COMBINATION* *WITH* *OTHER* *NUMBERS*;
If the first Head is a microcosm of the eighty-one Heads correlated
with the round of the seasons, this Appraisal, speaking of maturity and
storage, represents autumn as the balance between Fire and Water, cosmic
phases correlated with summer and winter respectively:
#71 - DOMINION MATRIX: [#1 ... #11 ... #21 ... #31] ... | ... [#41 ...
#51 ... #61 ... #71 ... #81]
In Han writings, Fire suggests the nourishing and fructifying activity
of summer and, by extension, the use of rewards. Water implies
purification, rectitude, and reliance upon judicial punishment in
governance. In Yang's writing, fire and water are associated with
humaneness (jen) and strict attention to duty (yi) respectively."
#28 - 𝌡更 = #479
gèng: 1. more; even more, 2. to change; to amend, 3. a watch; a
measure of time, 4. again; also, 5. to experience, 6. to improve, 7. to
replace; to substitute, 8. to compensate, 9. contacts, 10. furthermore;
even if, 11. other, 12. to increase, 13. forced military service, 14.
Geng, 15. finally; eventually, 16. to experience
WHERE #479 = #451 - PRAXIS OF RATIONALITY + #28 - CHANGE (KENG): "In
the world of Man, the upward flight occurs through self cultivation.
And just as flight depends upon the interaction of structural patterns
(in the wing) and unseen currents (in the wind), the human potential for
moral elevation relies upon the interaction of structural patterns in
society and unseen tendencies in the spirit. This tetragram shows life
resurgent and moral life retrieved from evil habits. Though change of
any kind calls for caution, change at this time opens the way for
generally positive developments.
APPRAISAL #1: Having evolved in darkness, It is not right.
Impropriety seems like nature.
FATHOMING #1: Darkly changed, proprieties blocked,
Means: In youth, he alters his course.
#479 = #451 - PRAXIS OF RATIONALITY + #28 - CHANGE (KENG) as [#80, #70,
#10, #8, #300, #1, #10] = poiētḗs (G4163): {UMBRA: #676 % #41 = #20} 1)
a maker, a producer, author; 2) a doer, performer; 2a) *ONE* *WHO*
*OBEYS* *OR* *FULFILS* *THE* *LAW*; 3) a poet;
Deep at the core of his being, the individual has neglected to develop
the potential for goodness that is endowed with human nature. As he
accustoms himself to evil, it becomes his second nature. Such a basic
distortion of human nature can seem natural enough, especially when
changes are carried out gradually over the years. As one Han philosopher
observed:
Whatever is completed during one's youth seems like the human nature
sent by Heaven. Whatever is customary comes to seem "natural."
Still, the implications of such changes could not be more profound.
Through his failure to develop his innate potential for Goodness, the
petty person loses the only characteristic that truly distinguishes him
from the beasts....
Moral improvement should work to turn evil into good, black into white.
Here, by contrast, material of pristine purity is steeped in filth. This
suggests the effect on the soul of bad companions or bad customs. That
no good can come from this is clearly shown in a pun by which "black"
also means "calamity."
APPRAISAL #4: With each change, slight gain;
In use, nothing but profit.
FATHOMING #4: In change, slight gain
Means: This is what the people look to.
#479 = #451 - PRAXIS OF RATIONALITY + #28 - CHANGE (KENG) as [#4, #10,
#5, #300, #1, #60, #1, #40, #8, #50] = diatássō (G1299): {UMBRA: #1516 %
#41 = #40} 1) to *ARRANGE*, *APPOINT*, *ORDAIN*, *PRESCRIBE*, give order;
#1534 - SENATOR MOLAN'S LETTER (SUPERNAL) as [#500, #1, #50, #5, #100,
#800, #9, #8, #50, #1, #10] = phaneróō (G5319): {UMBRA: #1526 % #41 =
#9} 1) to make manifest or visible or known what has been hidden or
unknown, to manifest, whether by words, or deeds, or in any other way;
1a) make actual and visible, realised; 1b) to make known by teaching;
1c) *TO* *BECOME* *MANIFEST*, *BE* *MADE* *KNOWN*; 1d) of a person; 1d1)
expose to view, make manifest, to show one's self, appear; 1e) to become
known, to be plainly recognised, thoroughly understood; 1e1) who and
what one is;
"BUT THOUGH I BE RUDE IN SPEECH, YET NOT IN KNOWLEDGE; BUT WE HAVE BEEN
THOROUGHLY *MADE*-G5319 *MANIFEST*-G5319 AMONG YOU IN ALL THINGS."
[2Corinthians 11:6]
#1664 - SENATOR MOLAN'S LETTER (EGO) as [#5, #400, #9, #400, #50, #800]
= euthýnō (G2116): {UMBRA: #1664 % #41 = #24} 1) *TO* *MAKE* *STRAIGHT*,
level, plain; 2) to lead or guide straight, to keep straight or direct;
2a) of the steersman or helmsman of a ship; 2b) of a charioteer;
"BEHOLD ALSO THE SHIPS, WHICH THOUGH THEY BE SO GREAT, AND ARE DRIVEN OF
FIERCE WINDS, YET ARE THEY TURNED ABOUT WITH A VERY SMALL HELM,
WHITHERSOEVER THE *GOVERNOR*-G2116 LISTETH." [James 3:4]
#479 = #451 - PRAXIS OF RATIONALITY + #28 - CHANGE (KENG) as [#5, #4,
#70, #400] = daʻath (H1847): {UMBRA: #474 % #41 = #23} 1) knowledge; 1a)
knowledge, perception, skill; 1b) *DISCERNMENT*, *UNDERSTANDING*, *WISDOM*;
Appraisal 4 marks the Beginning of Good Fortune. Several types of good
fortune may be predicted by these lines. In one reading, the
*INCREMENTAL* *POLITICAL* *AND* *CULTURAL* *CHANGES* instituted by the
sage-ruler eventually lead to marked social improvements, though the
reforms largely go unnoticed by the subject population. (Certainly YANG
HSIUNG strongly opposed Legalist measures on grounds that they
instituted massive changes of no real benefit to the common people)."
[@1, page 215 - 216]
The last of our metaphysical / metempirical philosophical contemplations
upon #41 - ONTIC postulates which arise from SENATOR MOLAN's exercise of
#123 - JUDGMENT SENSIBILITY as a public opinion pertains to whether the
#451 - PRAXIS OF RATIONALITY + #81 - SOVEREIGN JUXTAPOSITION can be more
properly thought of as an expansion of the #369 - HUMAN DISCRIMINATING
NORM and thereby constituting the MIND's ONTIC boundary (#451 + #369 =
#820 = 20 x #41) within the ontological rational construct as 22 x #41
or 2 x #451 = #902 - RULE OF LAW conforming to the IDEA TEMPLATE of
QUEEN VICTORIA's LETTERS PATENT:
DETERMINISTIC ARBITRATORS / FACILITATORS TO #492 - VOLUNTARY FREE WILL /
ANTHROPOCENTRIC SINGULARITY
[@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)}
----------
IDEA TEMPLATE TO QUEEN VICTORIA'S LETTERS PATENT (PARTIALLY SHOWN)
@84, {@13: Sup: 1 - CENTRE: CHUNG (#501); Ego: 3 - MIRED: HSIEN (#82)}
@86, {@14: Sup: 6 - CONTRARIETY: LI (#507); Ego: 5 - KEEPING SMALL: SHAO
(#87)}
@200, {@15: Sup: 44 - STOVE: TSAO (#551); Ego: 38 - FULLNESS: SHENG (#125)}
@186, {@16: Sup: 68 - DIMMING: MENG (#619); Ego: 24 - JOY: LE (#149)}
@191, {@17: Sup: 16 - CONTACT: CHIAO (#635); Ego: 29 - DECISIVENESS:
TUAN (#178)}
@200, {@18: Sup: 54 - UNITY: K'UN (#689); Ego: 38 - FULLNESS: SHENG (#216)}
@84, {@19: Sup: 57 - GUARDEDNESS: SHOU (#746 - exousía (G1849) the power
of rule or government; the sign of regal authority, a crown); Ego: 3 -
MIRED: HSIEN (#219)}
SECTION VII - AND WE DO HEREBY DECLARE OUR PLEASURE TO BE THAT, IN THE
EVENT OF DEATH, INCAPACITY, REMOVAL, OR ABSENCE OF OUR SAID GOVERNOR
GENERAL OUT OF OUR SAID COMMONWEALTH, AND ALL AND EVERY THE *POWERS* AND
AUTHORITIES HEREIN GRANTED TO HIM SHALL UNTIL OUR FURTHER PLEASURE IS
SIGNIFIED THEREIN, BE VESTED IN SUCH PERSON AS MAY BE APPOINTED BY US
UNDER OUR SIGN MANUAL AND SIGNET TO BE OUR LIEUTENANT GOVERNOR OF OUR
SAID COMMONWEALTH: OR IF THERE SHALL BE NO SUCH LIEUTENANT GOVERNOR IN
OUR SAID COMMONWEALTH, THEN IN SUCH PERSON OR PERSONS AS MAY BE
APPOINTED BY US UNDER OUR SIGN MANUAL AND SIGNET TO ADMINISTER THE
GOVERNMENT OF THE SAME. NO SUCH *POWERS* OR AUTHORITIES SHALL VEST IN
SUCH LIEUTENANT GOVERNOR, OR SUCH OTHER PERSON OR PERSONS, UNTIL HE OR
THEY SHALL HAVE TAKEN THE OATHS APPOINTED TO BE TAKEN BY THE GOVERNOR
GENERAL OF OUR SAID COMMONWEALTH, AND IN THE MANNER PROVIDED BY THE
INSTRUCTIONS ACCOMPANYING THESE OUR LETTERS PATENT.
#4) APODIDOMI: G591 (@181 - RESERVE)
@86, {@20: Sup: 62 - DOUBT: YI (#808 - bâqash (H1245): to require, exact
/ bârar (H1305): to show oneself pure, just, kind / châram (H2763):
devoted / kathístēmi (G2525): to appoint one to administer an office; to
set down as, constitute, to declare, show to be); Ego: 5 - KEEPING
SMALL: SHAO (#224)}
SECTION VIII - AND WE DO HEREBY REQUIRE AND COMMAND ALL OUR OFFICERS AND
MINISTERS, CIVIL AND MILITARY, AND ALL OTHER THE INHABITANTS OF OUR SAID
COMMONWEALTH TO BE OBEDIENT, AIDING, AND ASSISTING UNTO OUR SAID
GOVERNOR GENERAL, OR, IN THE EVENT OF HIS DEATH, INCAPACITY, OR ABSENCE,
TO SUCH PERSON OR PERSONS AS MAY, FROM TIME TO TIME, UNDER THE
PROVISIONS OF THESE OUR LETTERS PATENT, ADMINISTER THE GOVERNMENT OF OUR
SAID COMMONWEALTH.
LETTERS PATENT SECTION VIII / HUMAN DISCRIMINATING NORM: #820 as [#4,
#400, #50, #1, #40, #5, #50, #70, #200] = dýnamai (G1410): {UMBRA: #506
% #41 = #14} 1) to be able, have power whether by virtue of one's own
ability and resources, or of a state of mind, or through favourable
circumstances, or by permission of law or custom; 2) to be able to do
something; 3) to be capable, strong and powerful;
@177, {@21: Sup: 77 - COMPLIANCE: HSUN (#885 - agapáō (G25): to be well
pleased, to be contented at or with a thing / dikaíōma (G1345): that
which has been deemed right so as to have force of law; what has been
established, and ordained by law, an ordinance; a righteous act or deed
/ ekgamízō (G1547): to marry, to be given in marriage); Ego: 15 - REACH:
TA (#239)}
SECTION IX - AND WE DO HEREBY RESERVE TO OURSELVES OUR HEIRS AND
SUCCESSORS, FULL POWER AND AUTHORITY FROM TIME TO TIME TO REVOKE, ALTER,
OR AMEND THESE OUR LETTERS PATENT, AS TO US OR THEM SHALL SEEM MEET.
LETTERS PATENT SECTION IX / OBLIGATING NORM: #861 as [#2, #70, #400,
#30, #8, #40, #1, #300, #10] = boúlēma (G1013): {UMBRA: #551 - COMPARE
TO IDEA TEMPLATE SECTION III % #41 = #18} 1) *WILL*, *COUNSEL*, *PURPOSE*;
#5) EIDOMAI: G1492: (@228 - FORCE & DEFINITE MEANING) <-- BIBLE HEBREW /
GREEK LEXICON ENTRIES
@140] {@22: Sup: 55 - DIMINISHMENT: CHIEN (#940 - asphalḗs (G804):
certain, true; suited to confirm / emménō (G1696): to persevere in
anything, a state of mind / kratéō (G2902): to have power, be powerful;
to be chief, be master of, to rule); Ego: 59 - MASSING: CHU (#298)}
SECTION X - AND WE DO FURTHER DIRECT AND ENJOIN THAT THESE OUR LETTERS
PATENT SHALL BE READ AND PROCLAIMED AT SUCH PLACE OR PLACES AS OUR SAID
GOVERNOR GENERAL *SHALL* *THINK* *FIT* WITHIN OUR SAID COMMONWEALTH OF
AUSTRALIA.
LETTERS PATENT SECTION X / MANIFESTING NORM: #902 as [#1, #100, #600,
#1, #200] = archḗ (G746): {UMBRA: #709 % #41 = #12} 1) beginning,
origin; 2) the person or thing that commences, the first person or thing
in a series, the leader; 3) *THAT* *BY* *WHICH* *ANYTHING* *BEGINS* *TO*
*BE*, *THE* *ORIGIN*, *THE* *ACTIVE* *CAUSE*; 4) the extremity of a
thing; 4a) of the corners of a sail; 5) the first place, principality,
rule, magistracy; 5a) of angels and demons;
<http://www.grapple369.com/?idea:820,861,902>
Shortly after SENATOR MOLAN's letter to the NATIONAL PRESS CLUB had come
to our awareness, we advised him by email @ 0607 HOURS ON 12 AUGUST
2022, that the document short titled "Chinese Flag" had by last email @
1116 HOURS ON 10 AUGUST 2022, been provided to the Foreign Minister
Penny Wong, Chinese Embassy, Honourable Darren Chester as local member
of Federal Parliament and ***@defence which provides government /
other parties with a technology resolution to both the Chinese / Taiwan
conflict and deteriorated Australian relation by provision of a sapient
protocol and initial meta narrative derived from HAN DYNASTY text of 4
BCE mapped as IDEAS derived from the Biblical Hebrew / Greek lexicon to
then mediate the problem of the day as "trompé du jour" (#27 - duty /
#61 - deceive / #75 - mistake) being a means to maintain continuum
without @215 - SELF CONTRADICTION.

<https://en.wikipedia.org/wiki/Flag_of_China>
#451 - PRAXIS OF RATIONALITY TO #492 - VOLUNTARY FREE WILL
THE ORACLES (#246 - ʼimrâh (H565): *WORD* as #410 - dâth (H1882): *LAW*)
OF GOD
#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)
As an intuition made of the CHINESE FLAG with its FIVE star elements
then having a possible correspondence to SHIH (#27 - 𝌠事 = #478, #61 -
𝍂飾 = #512, #63 - 𝍄視 = #514, #75 - 𝍐失 = #526, #21 - 𝌚釋 = #472) within
the COURSE-trochos OF NATURE-genesis [James 3:6] we firstly determined
the DEME: #151 / ONTIC: #272, MALE: #172 / FEME: #247 and #451 - PRAXIS
OF RATIONALITY IDEAS: #478, #512, #514, #526, #472 to then resolved any
corresponding CATEGORIES OF UNDERSTANDING relevant to MYTHOS references
such as WATERS which are associated to the #496 - LEVIATHAN-H3882 or
DRAGON as the Chinese water and weather god, sanzuwu the sun crow called
the Yangwu (陽烏; yángwū) or more commonly referred to as the Jīnwū (金烏;
jīnwū) or "golden crow". Even though it is described as a crow or
*RAVEN*, it is usually coloured red instead of black.

#514 / 496 as [#40, #30, #20, #6, #400] / [#40, #30, #20, #400, #6] =
malkûwth (H4438): {UMBRA: #496 % #41 = #4} 1) *ROYALTY*, *ROYAL*
*POWER*, *REIGN*, *KINGDOM*, *SOVEREIGN* *POWER*; 1a) royal power,
*DOMINION*; 1b) reign; 1c) kingdom, realm;
We duly noted that the #71 - DOMINION MATRIX: @205 = [#1 ... #21 ... #41
... #61 ... #81 - YEAR x 4.5 = 364.5 days] | @164 = [#71 ... #11 ... #31
... #51] as ONTIC premise was exhibited within the MYTHOS where each one
of the four Dragon Kings to the Four Seas (四海龍王 Sìhǎi Lóngwáng) sharing
the surname Ao (敖, meaning "playing" or "*PROUD*") are associated to a
colour and a body of water corresponding to one of the four cardinal
directions as the natural boundaries of China:

#205 - COSMOLOGICAL DIAGRAM OF THE DRAGON KING / DRAGON GODS (龙神 LÓNGSHÉN)
Author: Aethelwolf Emsworth (Own work, Public Domain)
Accordingly given such impetus for congenial co-operation by an
equivalent foundational value, we included within such dialog a document
titled "DEVISING THE IDEA TEMPLATE TO QUEEN VICTORIA'S LETTERS PATENT
AND HYPOTHESIS ON ONTIC VARIANCE" which is derived by teleological /
noumenon intersection from the same #205 / #164 - COURSE OF NATURE
paradigm that seemingly defines Chinese identity.
<http://www.grapple369.com/Groundwork/Letters%20Patent%20Variance.pdf>
#71 #1 #11
#61 #81 #21
#51 #41 #31 = COURSE of NATURE (gk. trochos genesis) / #265 - *THE*
*KEY* = #31 + #41 + #51 + #61 + #81"
Lastly, we were able by usage of the #451 - PRAXIS OF RATIONALITY to
then IDEA sculpture from a BIBLICAL TEXT: "HAST THOU HEARD THE
*SECRET*-H5475: OF GOD?
#82 as [
#2 - FULL CIRCLE (CHOU: #453),
#60 - ACCUMULATION (CHI: #511),
#6 - CONTRARIETY (LI: #457),
#4 - BARRIER (HSIEN: #455),
#10 - DEFECTIVENESS / DISTORTION (HSIEN: #461)
] = çôwd (H5475): {UMBRA: #70 = SEVERANCE (KE: #521) % #41 = #29} 1)
council, counsel, assembly; 1a) council (of familiar conversation); 1a1)
divan, circle (of familiar friends); 1a2) assembly, company; 1b)
counsel; 1b1) counsel (itself); 1b2) *SECRET* *COUNSEL*; 1b3) familiar
converse, intimacy (with God);
<http://www.grapple369.com/?idea:453,511,457,455,461,521>
AND DOST THOU RESTRAIN WISDOM {#478 - chokmâh (H2451): *WISDOM*} TO
THYSELF?" [Job 15:8]
The substantive MYTHOS elements that are applicable to the notion of
phoenix as Fènghuáng (traditional Chinese: 鳳凰; simplified Chinese: 凤凰,
Mandarin). Where the males were originally called fèng and the females
huáng, but such a distinction of gender is often no longer made and they
are blurred into a single feminine entity so that the bird can be paired
with the Chinese dragon, which is traditionally deemed male.

Credits: "iStock (Getty Images) | alphabetMN"
It is therefore our reasonable view, derived from both the #1 - CENTRE
(CHUNG) premise underpinning an unity which is the identity 𝌆中 = #452
(CHINA), that the CANON OF SUPREME MYSTERY (T'AI HSÜAN CHING) published
in 4 BCE is most likely primarily concerned with maintaining the #71 -
DOMINION of STATE in exerting a #57 - GUARDEDNESS (SHOU) against any #66
- DEPARTURE (CH'U) by #48 - RITUAL (LI) #6 - CONTRARIETY (LI).
Accordingly it would be prudent that government ought then require a
seminal narrative to mediate any problem of the day as "trompé du jour"
(#27 - duty / #61 - deceive / #75 - mistake) being a means to maintain
continuum without @215 - SELF CONTRADICTION.
#478 = #451 - PRAXIS OF RATIONALITY + #27 - DUTIES (SHIH) as [#40, #8,
#90, #90, #200, #10, #600] = châtsar (H2690): {UMBRA: #298 % #41 = #11}
1) to sound a *TRUMPET*; 1a) (Piel) players on clarions (participle);
1b) (Hiphil) sound with clarions (participle);

YOUTUBE: "THE LAST POST (ROYAL AUSTRALIAN AIR FORCE)"
#472 = #451 - PRAXIS OF RATIONALITY + #21 - RELEASE (SHIH) as [#50, #4,
#10, #2, #6, #400] = nâdîyb (H5081): {UMBRA: #66 % #41 = #25} 1)
inclined, willing, noble, generous; 1a) incited, inclined, willing; 1b)
noble, princely (in rank); 1c) noble (in mind and character); 2) noble one;
By means of the accompanying documents we had conveyed an "analogy of a
pebble in *SHOE* as a simple action which can disable the stoutest of
men". We were not writing any political manifesto but proffering a
perspective from an ontological pacifist (ie. minimal effort to achieve
goals and any private citizen who can render a service to their country
ought do so) as humanist and universalist value to duty.
#17 - 𝌖䎡 = #468
ruǎn: to shrink; to recoil; to flinch, weak, soft and meek; gentle,
(corrupted form of 耎) soft; weak, pliable
#468 = #451 - PRAXIS OF RATIONALITY + #17 - HOLDING BACK (JUAN): "The
poem hinges on a single pun: the word for "body joints" means
"moderation" as well. The man of virtue at times may choose to draw back
in order to protect his principles. At first glance, this decision seems
to restrict his sphere of activity, but in the end the adoption of
certain self-imposed limits saves him from greater harm. It also allows
him to bide his time until he can be of real use to others. This verse
reminds us that there is no exact equivalent in early China to our
notion of positive freedom. Lack of constraints tends to imply wicked
license contrary to the Constant Way.
Ssuma Kuang finds more trenchant criticism here. Of the subject of the
poem, he writes, "Although he cannot himself act with license, in the
end he does not attain the Constant Way." My comparatively positive
reading depends upon this Appraisal's alignment with auspicious Day.
APPRAISAL #4: Holding back his outbursts,
In three years, not a single peep.
FATHOMING #4: Outbursts suppressed, with nary a peep
Means: The right time is repeatedly missed.
Building on Appraisal 2, this poem chides the individual who fails to
speak out against present evils. Because of his lack of courage,
numerous opportunities for reform are missed. According to Confucius,
this unwillingness to speak up when speech is appropriate is a typical
bureaucratic failing. Appraisal 4, of course, corresponds to official
rank. [CANON: page 172]
That it was noted the Chinese Ambassador Xiao Qian's speech to the
NATIONAL PRESS CLUB upon 10 AUGUST 2022 similarly used a *SHOE* analogy.
#23 - 𝌜夷 = #474
yí: 1. ancient barbarian tribes, 2. Yi [people], 3. foreign peoples,
4. smooth; level, 5. to demolish; to raze, 6. to exterminate, 7. safety,
8. calm; joyful, 9. uncouth, 10. flatland, 11. worn away; deteriorated,
12. a hoe, 13. a wound, 14. faint; invisible, 15. to sit with splayed
legs, 16. arrogant; rude; disrespectful, 17. something ordinary, 18.
same generation / a similar kind, 19. to falter, 20. Yi, 21. to hoe; to
cut grass, 22. to display
#474 = #451 - PRAXIS OF RATIONALITY + #23 - EASE (YI): "Both the initial
injury and the resultant ease are suggested by the character chosen for
the title, which has three main meanings: (1) "to injure or harm," (2)
"to level" (both in the sense of "to put in balance" and ''to flatten by
force"), and (3) "to ease." The Appraisals below suggest the complicated
ties that relate ease and injury.
APPRAISAL #1: At first, secretly of two minds,
He grasps what eases his inner self.
FATHOMING #1: Initial confusion, then equanimity
Means: This relieves his inner self.
#474 as [#4, #400, #70] = dýo (G1417): {UMBRA: #474 % #41 = #23} 1) the
*TWO*, the twain;
#474 as [#9, #5, #30, #70, #50, #300, #10] = 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;
The phrase "to be of two minds" is sometimes a synonym for duplicitous.
More often, however, it suggests the conflicting impulses to uphold
social duty and to serve self-interest. The notion of divided
allegiances can also be applied to a subordinate serving two masters.
All these situations stem from the #474 - *MIND's* secret struggle over
priorities. If wise and good, the individual orders his goals, ranking
inner happiness above conventional goods and communal needs above
selfish desires. A *CALM*, yet resolute *MIND is the key to the
*INTERNAL* *EQUILIBRIUM* that promotes the healthful circulation of the
"ever-flowing ch'i."
APPRAISAL #2: Secretly injured,
He blunders into Heaven's net.
FATHOMING #2: Secretly hurt, crashing into the net
Means: "Though loosely woven, it does not fail."
"Heaven's net" is the conventional phrase for "cosmic retribution," the
Chinese counterpart to the recording angel of the Judaeo-Christian
tradition." [@1, pages 193, 194]
<http://www.grapple369.com/?idea:468,474>
Since we cohere (#358 - dialogízomai (G1260): *BRING* *TOGETHER*
*DIFFERENT* *REASONS* / #405 - yôwm (H3117): *DAY*, *TIME*, *YEAR*) our
meta narrative to the noumenon of the day beginning 8 AUGUST 2022, for
such usage (ie. it is not an unusual phenomenon we observe within news
media) as subject which one is not likely to publicly talk about, but it
is a mechanism by which a simple obstruction can be overcome and
immersive interoperability negotiated as equilibrium. In having advised
each party [Senator Wong, Chinese Embassy, Ministry of Foreign Affairs
Taiwan] as to the document exchange, of which they are aware, I have
discontinued any further dialog.
A pithy explanation of what rhetorical "postmodern" contortions await
for ourselves in contending with DE ZENGOTITA's fourth chapter as being
a proposition on politics of self expression, is conveyed by JOHN
ANDERSON as former leader (1999 to 2005) of the National Party, in
giving a critique of HELEN PLUCKROSE and JAMES LINDSAY's book titled,
"Cynical Theories: How Universities Made Everything about Race, Gender,
and Identity – and Why This Harms Everyone" conveys the perspective that
postmodernism rejects the notion of absolute *TRUTH*, or *TRUTH* that is
#630 - *TRUE* for everyone and embraces a #620 - metáthesis (G3331):
*METATHESIS* of which the Greek poet HESIOD (between 750 - 650 BCE)
within verse 27 of his THEOGONY conveys by the analogy [pseudea …
etumoisin homoia (ψεύδεα … ἐτύμοισιν ὁμοῖα)] are "deceptive things
[pseudea] looking like genuine [etuma] things".
"ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα,
ἴδμεν δ᾿ [@100], εὖτ᾿ ἐθέλωμεν [@110], ἀληθέα γηρύσασθαι [@135]."
"We know how to say many deceptive things looking like genuine things,
but we also know how, whenever we wish it, to proclaim things that are
true." [Hesiodic Theogony 27-28]
DEME CHECKSUM TOTAL: #345 as [#20, #5, #50, #70, #200] = kenós (G2756):
{UMBRA: #345 % #41 = #17} 1) *EMPTY*, *VAIN*, *DEVOID* *OF* *TRUTH*; 1a)
of places, vessels, etc. which contain nothing; 1b) of men; 1b1) empty
handed; 1b2) without a gift; 1c) metaph. destitute of spiritual wealth,
of one who boasts of his faith as a transcendent possession, yet is
without the fruits of faith; 1d) metaph. of endeavours, labours, acts,
which result in nothing, vain, fruitless, without effect; 1d1) vain of
no purpose;
"ποιμένες ἄγραυλοι, κάκ᾿ ἐλέγχεα [@45], γαστέρες οἶον [@68 / @106],
ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα [@166],
ἴδμεν δ᾿, εὖτ᾿ ἐθέλωμεν [@166], ἀληθέα γηρύσασθαι [@185]."
"Shepherds camping in the fields, base objects of reproach, mere bellies!
We know how to say many deceptive things looking like genuine things,
but we also know how, whenever we wish it, to proclaim things that are
true." [Hesiodic Theogony 26-28]
DEME CHECKSUM TOTAL: #106 as [#8, #40, #8, #50] = ḗmēn (G2252): {UMBRA:
#106 % #41 = #24} 1) *TRULY*, assuredly;
#58 - NOUMENON RESONANCE FOR 19 AUGUST 2022 as [#6, #1, #30, #5,
#10, #6] /
#66 - NOUMENON RESONANCE FOR VIETNAM VETERANS DAY ON 18 AUGUST 2022
as [#1, #30, #5, #10, #500] / [#20, #1, #30, #5, #10] /
#82 - NOUMENON RESONANCE FOR 19 AUGUST 2022 as [#30, #1, #30, #5,
#10, #6] /
#92 - NOUMENON RESONANCE FOR 19 AUGUST 2022 as [#6, #1, #30, #5,
#10, #600] / [#1, #30, #5, #10, #40, #6] / #106 as [#20, #1, #30, #5,
#10, #600] / [#1, #30, #5, #10, #20, #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;
YOUTUBE: "Angels From The Realms of Glory Live Vatican 2017 (Annie Lennox)"
YOUTUBE: "Over A Thousand People Came Together To Break a Record -
Angels From The Realms Of Glory"
ONTIC CHECKSUM TOTAL: #630 as [#5, #400, #9, #5, #10, #1, #200] /
#430 - nómos (G3551): *THE* *DECALOGUE* *AS* *RULE* *OF* *ACTION*
*PRESCRIBED* *BY* *REASON* as [#5, #400, #9, #5, #10, #1] = euthýs
(G2117): {UMBRA: #1014 % #41 = #30} 1) straight, level; 2) straight
forward, upright, *TRUE*, sincere; 3) straightway, immediately, forthwith;
#430 - nómos (G3551): *THE* *DECALOGUE* *AS* *RULE* *OF* *ACTION*
*PRESCRIBED* *BY* *REASON* as [#5, #80, #5, #80, #5, #200, #5, #50] /
#630 as [#5, #80, #10, #80, #10, #80, #300, #5, #10, #50] = epipíptō
(G1968): {UMBRA: #1365 % #41 = #12} 1) to fall upon, to rush or press
upon; 1a) to lie upon one; 1b) to fall into one's embrace; 1c) to fall
back upon; 2) metaph.; 2a) to fall upon one i.e. to seize, take
possession of him; 2a1) *OF* *THE* *HOLY* *SPIRIT*, *IN* *HIS*
*INSPIRATION* *AND* *IMPULSE*; 2a2) *OF* *REPROACHES* *CAST* *UPON* *ONE*;
#106 as [#5, #20, #2, #1, #30, #30, #8, #10] /
#153 - NOUMENON RESONANCE FOR 19 AUGUST 2022 as [#5, #20, #2, #1,
#30, #30, #5, #10, #50] /
#253 - NOUMENON RESONANCE FOR VIETNAM VETERANS DAY ON 18 AUGUST
2022 as [#5, #60, #5, #2, #1, #30, #30, #70, #50] = ekbállō (G1544):
{UMBRA: #888 % #41 = #27} 1) to cast out, drive out, to send out; 1a)
with notion of violence; 1a1) to drive out (cast out); 1a2) to cast out;
i) of the world, i.e. *BE* *DEPRIVED* *OF* *THE* *POWER* *AND*
*INFLUENCE* *HE* *EXERCISES* *IN* *THE* *WORLD*; ii) a thing: excrement
from the *BELLY* into the sink; 1a3) to expel a person from a society:
to banish from a family; 1a4) to compel one to depart; to bid one
depart, in stern though not violent language; 1a5) so employed that the
rapid motion of the one going is transferred to the one sending forth;
i) to command or cause one to depart in haste; 1a6) to draw out with
force, tear out; 1a7) *WITH* *IMPLICATION* *OF* *FORCE* *OVERCOMING*
*OPPOSITE* *FORCE*; i) to cause a thing to move straight on its intended
goal; 1a8) to reject with contempt, to cast off or away; 1b) without the
notion of violence; 1b1) to draw out, extract, one thing inserted in
another; 1b2) to bring out of, to draw or bring forth; 1b3) to except,
to leave out, i.e. not receive; 1b4) to lead one forth or away somewhere
with a force which he cannot resist;
FIRST COMMON DEME / ONTIC TOTAL: @110 + @166 = #276 as [#1, #200, #70, #5] /
#286 - NOUMENON RESONANCE FOR 19 AUGUST 2022 as [#10, #200,
#70, #6] / [#200, #6, #70, #10] /
#350 - NOUMENON RESONANCE FOR VIETNAM VETERANS DAY ON 18 AUGUST
2022 as [#30, #200, #70, #10, #600] = râʻâh (H7462): {UMBRA: #275 % #41
= #29} 1) to pasture, tend, graze, feed; 1a) (Qal); 1a1) to tend,
pasture; i) *TO* *SHEPHERD*; ii) *OF* *RULER*, *TEACHER* (fig); iii) of
people as flock (fig); iv) shepherd, herdsman (subst); 1a2) to feed,
graze; i) of cows, sheep etc (literal); ii) of idolater, Israel as flock
(fig); 1a3) (Hiphil) shepherd, shepherdess; 1b) to associate with, be a
friend of (meaning probable); 1b1) (Qal) to associate with; 1b2)
(Hithpael) to be companions; 1c) (Piel) to be a special friend;
YOUTUBE: "Shepherd (CityAlight)"
#276 as [#80, #70, #10, #40, #1, #10, #50, #5, #10] = poimaínō (G4165):
{UMBRA: #1061 % #41 = #36} 1) to feed, to tend a flock, keep sheep; 1a)
*TO* *RULE*, *GOVERN*; 1a1) of rulers; 1a2) *TO* *FURNISH* *PASTURE*
*FOR* *FOOD*; 1a3) to nourish; 1a4) to cherish one's body, to serve the
body; 1a5) *TO* *SUPPLY* *THE* *REQUISITES* *FOR* *THE* *SOUL'S* *NEED*;
SECOND COMMON DEME / ONTIC TOTAL: #320 as [#200, #70, #10, #600] /
#277 - NOUMENON RESONANCE FOR VIETNAM VETERANS DAY ON 18 AUGUST
2022 as [#2, #200, #70, #5] /
#311 - NOUMENON RESONANCE FOR 19 AUGUST 2022 as [#6, #30, #200,
#70, #5] = raʻ (H7451): {UMBRA: #270 % #41 = #24} 1) bad, evil; 1a) bad,
disagreeable, malignant; 1b) *BAD*, *UNPLEASANT*, *EVIL* (*GIVING*
*PAIN*, *UNHAPPINESS*, *MISERY*); 1c) evil, displeasing; 1d) bad (of its
kind - land, water, etc); 1e) bad (of value); 1f) worse than, worst
(comparison); 1g) sad, unhappy; 1h) evil (hurtful); 1i) bad, unkind
(vicious in disposition); 1j) bad, evil, wicked (ethically); 1j1) in
general, of persons, of thoughts; 1j2) deeds, actions; 1k) evil,
distress, misery, injury, calamity; 1k1) evil, distress, adversity; 1k2)
*EVIL*, *INJURY*, *WRONG*; 1k3) *EVIL* (*ETHICAL*); 1l) evil, misery,
distress, injury; 1l1) evil, misery, distress; 1l2) evil, injury, wrong;
1l3) evil (ethical);
#320 as [#5, #40, #200, #70, #5] = mirʻeh (H4829): {UMBRA: #315 % #41 =
#28} 1) *PASTURE*, pasturage;
TOTAL COMMON CHECKSUM: #596 as [#6, #30, #10, #300, #200, #10, #600] =
yâshâr (H3477): {UMBRA: #510 % #41 = #18} 1) *STRAIGHT*, *UPRIGHT*,
*CORRECT*, *RIGHT*; 1a) straight, level; 1b) right, pleasing, correct;
1c) straightforward, just, upright, fitting, proper; 1d) *UPRIGHTNESS*,
*RIGHTEOUS*, *UPRIGHT*; 1e) that which is upright (subst);
#596 as [#30, #40, #90, #6, #400, #10, #500] / [#40, #40, #90, #6, #400,
#500] = mitsvâh (H4687): {UMBRA: #141 % #41 = #18} 1) commandment; 1a)
commandment (of man); 1b) *THE* *COMMANDMENT* (*OF* *GOD*); 1c)
*COMMANDMENT* (*OF* *CODE* *OF* *WISDOM*);
<http://www.grapple369.com/?idea:106,276,320,596,630>
NOTE: That this chapter is especially a defence against the MELBOURNE
UNIVERSITY STUDENT UNION who on 15 AUGUST 2022 passing a Boycott,
Divestment and Sanctions (BDS) motion against Israel. Which in our view
belongs to a NAZI NOMENCLATURE (#135 / #405 [卐]) as PYTHAGOREAN THEORY
OF NUMBER (@1, @5) mystery cults / Roman State. Jewish organizations in
Australia have criticized the motion saying that that the Jewish
students there are being targeted.
Furthermore, it declares meta narratives to be mere strategic power
plays or attempts (eg: @1 - #65 (@135), @2 - #41 (@102), @3 - #17 (@168)
= #405 [卐], @4 - #57 (@215) = #620 - metáthesis (G3331): *METATHESIS*)
at domination. As the authors say, "Postmodernism is characterised
politically by its intense focus on power as the guiding and structuring
force of society, a focus which is codependent on the denial of
objective knowledge." [35]
FOR A CASE STUDY EXAMPLE AS NEURAL LINGUISTIC ANALYSIS OF MARTIN
LUTHER'S "HERE I STAND" SPEECH ON 18 APRIL 1521 AS TRUTH IN DEFENCE OF
PERSONAL FREEDOM SEE: "PREMEDIATED (ADVOCATED) MEDIA AND THE
CIRCUMSCRIBING OUR CENTRE OF VALUE"
<http://www.grapple369.com/Groundwork/Centre%20of%20Value.pdf>
PLUCKROSE and LINDSAY essentially call for a return to liberalism and
science. That is, a return to seeing people as #68 - *RIGHTS*-bearing
individuals, rather than members of tribes and identity groups, and
anchoring social theories in science, especially biology.
The essence of liberalism is a non-utopian, moderately sceptical quest
for social improvement based on Enlightenment reason. For example any
homoios sapient ontological identity which professes a secular
/sectarian compliance to #902 - RULE OF LAW, ought then not be adverse
towards an ONTIC rationalist construct of the 22 Hebrew Letters being a
dialectic conforming to the teleological ONTIC intersection #205 <-->
#164 as anthropocentric singularity which are descriptive of
deterministic facilitators / arbitrators to #492 - VOLUNTARY FREE WILL
and the IDEA template for QUEEN VICTORIA'S LETTERS PATENT.
<http://www.grapple369.com/?telos:205>
It is also grounded on the assumption of human dignity. Indeed, "over
the last five hundred years [liberalism has] produced the freest, most
equal societies, with the least suffering and oppression, the world has
ever known." [243] [@2]
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Political%20Self%20Expression.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 - John Anderson, Book Review: "Cynical Theories: How Universities
Made Everything about Race, Gender, and Identity – and Why This Harms
Everyone", 2020, Helen Pluckrose and James Lindsay
<https://johnanderson.net.au/cynical-theories-how-universities-made-everything-about-race-gender-and-identity-and-why-this-harms-everyone/>
Initial Post: 15 August 2022
--
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)
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)