[continued from previous message]
THEN LET THEM THAT BE IN JUDEA FLEE TO THE MOUNTAINS." [Mark 13:14]
#41 #1 #57
#49 #33 #17
#9 #65 #25
= #99 / #297 {#ONE: #296 - IMMATERIAL PYTHAGOREAN BIPARTITE NUMBER
ELEMENT / USURPATION #1} = tsûwr (H6697): *ROCK* / #297 = râbats
(H7257): *LAYING* (*STONES*) [Isaiah 54:11]
<
http://www.grapple369.com/?date:2015.4.3&idea:249,345,460,538>
AND HE SHALL CONFIRM (#249 - *WINE* / #345 - *DOUGH*) THE #460 -
*COVENANT* WITH MANY FOR ONE *WEEK*-H7620: AND IN THE MIDST OF THE
*WEEK*-H7620 HE SHALL CAUSE THE #538 - *SACRIFICE* AND THE #538 -
*OBLATION* TO #460 - *CEASE*, AND FOR THE OVERSPREADING OF #538 - *ABOMINATIONS* HE SHALL MAKE IT #345 - *DESOLATE*, EVEN UNTIL THE #345 - *CONSUMMATION*, AND THAT #345 - *DETERMINED* SHALL BE #345 - *POURED*
UPON THE DESOLATE." [Daniel 9:24-27]

<
http://www.grapple369.com/images/Torah%20Kabbalah%20Angels.jpeg>
#132 as [#1, #50, #70, #10, #1] = ánoia (G454): {UMBRA: #132 % #41 = #9}
1) want of understanding, folly; 2) madness expressing itself in rage;
#52 as [#7, #40, #5] = zimmâh (H2154): {UMBRA: #52 % #41 = #11} 1) plan, device, wickedness, evil plan, mischievous purpose; 1a) plan, purpose;
1b) evil device, wickedness; 1c) not chaste, incest, licentiousness,
adultery, idolatry, harlotry;
<
http://www.grapple369.com/Savvy/?telos:232&intersect:246&type:1>
DEME SPECTRUM [@237, @71, @119, @200, @76, @220, @110, @81]
{@8: Sup: 61 - EMBELLISHMENT: SHIH (#431); Ego: 81 - FOSTERING: YANG (#466)}
<
http://www.grapple369.com/?date:2023.5.23&idea:431,444,466,470>
#431 as [#300, #30, #1, #50, #50] / [#300, #30, #1, #50, #700] =
shalʼănân (H7946): {UMBRA: #431 % #41 = #21} 1) at ease, quiet, secure;
#474 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#9, #400, #5, #10, #50] /
#431 as [#5, #9, #400, #9, #8] = thýō (G2380): {UMBRA: #1209 % #41 =
#20} 1) to sacrifice, immolate; 2) to slay, kill; 2a) of the paschal
*LAMB*; 3) slaughter;
#466 as [#60, #6, #400] = çûwth (H5496): {UMBRA: #466 % #41 = #15} 1) to incite, allure, instigate, entice; 1a) (Hiphil); 1a1) to incite (to a
request); 1a2) to allure, lure; 1a3) to instigate (bad sense);
#466 as [#3, #30, #3, #30, #400] = gulgôleth (H1538): {UMBRA: #466 % #41
= #15} 1) head, poll, *SKULL*; 1a) skull; 1b) head, poll (of census);
"THEN SAITH PILATE UNTO HIM, *SPEAKEST*-G2980: THOU NOT UNTO ME?
#275 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#5, #30, #1, #30, #8, #200, #1] /
#329 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#5, #30, #1, #30, #8, #200, #5, #50] /
#470 as [#30, #1, #30, #8, #200, #1, #200] = laléō (G2980): {UMBRA: #866
% #41 = #5} 1) to utter a voice or emit a sound; 2) to speak; 2a) to use
the tongue or the faculty of speech; 2b) to utter articulate sounds; 3)
to talk; 4) to utter, tell; 5) to use words in order to declare one's
mind and disclose one's thoughts; 5a) to speak;
KNOWEST THOU NOT THAT I HAVE POWER TO CRUCIFY THEE, AND HAVE POWER TO
RELEASE THEE?
#429 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#6, #5, #8, #9, #1, #400] /
#454 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#6, #30, #8, #9, #1, #400] / [#6, #8, #9, #1, #400, #10, #500] /
#474 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#6, #40, #8, #9, #1, #400, #10] / [#8, #9, #1, #400, #50, #6] /
#444 as [#6, #8, #9, #1, #400, #500] /
#460 as [#2, #8, #9, #1, #400, #600] / [#6, #30, #8, #9, #1, #6, #400] = chaṭṭâʼâh (H2403): {UMBRA: #23 % #41 = #23} 1) *SIN*, sinful; 2) sin, sin offering; 2a) sin; 2b) condition of sin, guilt of sin; 2c)
punishment for sin; 2d) sin-offering; 2e) purification from sins of
ceremonial uncleanness;
JESUS ANSWERED, THOU COULDEST HAVE NO POWER AT ALL AGAINST ME, EXCEPT IT
WERE GIVEN THEE FROM ABOVE: THEREFORE HE THAT DELIVERED ME UNTO THEE
HATH THE GREATER *SIN*...
#114 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#5, #60, #5, #30, #9, #5] /
#232 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#5, #60, #8, #30, #9, #70, #50] /
#422 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#5, #60, #5, #30, #9, #8, #300, #5] / [#5, #60, #8, #30, #9, #5, #300, #5] = exérchomai
(G1831): {UMBRA: #891 % #41 = #30} 1) to go or come forth of; 1a) with
mention of the place out of which one goes, or the point from which he
departs; 1a1) of those who leave a place of their own accord; 1a2) of
those who are expelled or cast out; 1b) metaph.; 1b1) to go out of an
assembly, i.e. forsake it; 1b2) to come forth from physically, arise
from, to be born of; 1b3) to go forth from one's power, escape from it
in safety; 1b4) *TO* *COME* *FORTH* (*FROM* *PRIVACY*) *INTO* *THE*
*WORLD*, *BEFORE* *THE* *PUBLIC*, (*OF* *THOSE* *WHO* *BY* *NOVELTY*
*OF* *OPINION* *ATTRACT* *ATTENTION*); 1b5) of things; i) of reports,
rumours, messages, precepts; ii) to be made known, declared; iii) to be
spread, to be proclaimed; iv) to come forth; 1) emitted as from the
heart or the mouth; 2) to flow forth from the body; 3) to emanate,
issue; 31) used of a sudden flash of lightning; 32) used of a thing
vanishing; 33) used of a hope which has disappeared;
#186 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#3, #70, #30, #3,
#70, #9, #1] = Golgothâ (G1115): {UMBRA: #186 % #41 = #22} 0) Golgotha = 'skull'; 1) the name of a place outside Jerusalem where Jesus was
crucified; so called, apparently because its form resembled a skull;
AND HE BEARING HIS CROSS WENT-G1831: FORTH INTO A PLACE CALLED THE PLACE
OF A *SKULL*, WHICH IS CALLED IN THE HEBREW *GOLGOTHA*-G1115:" [John
19:10-11, 17]
ONTIC CHECKSUM TOTAL: #470 as [#70, #300, #100] = ʻâsaq (H6229): {UMBRA:
#470 % #41 = #19} 1) (Hithpael) to strive, contend, quarrel;
DEME CHECKSUM TOTAL: #444 as [#80, #70, #30, #5, #40, #8, #200, #1, #10]
= poleméō (G4170): {UMBRA: #1030 % #41 = #5} 1) to war, carry on war; 2)
to fight;
ONTIC SPECTRUM [@140, @215, @180, @191, @173, @200, @102, @104, @166,
@197, @210, @220, @104, @168, @140, @197, @185, @215, @192]
{@19: Sup: 59 - MASSING: CHU (#791); Ego: 30 - BOLD RESOLUTION: YI (#626)}
<
http://www.grapple369.com/?date:2023.5.23&idea:112,269,626,791>
#791 as [#30, #100, #200, #1, #400, #20, #600] = qirʼâh (H7125): {UMBRA:
#301 % #41 = #14} 1) to encounter, befall, meet; 1a) (Qal); 1a1) to
meet, encounter; 1a2) to befall (fig);
#626 as [#200, #300, #70, #50, #6] / [#6, #40, #200, #300, #10, #70] =
râshaʻ (H7561): {UMBRA: #570 % #41 = #37} 1) to be wicked, act wickedly;
1a) (Qal); 1a1) to be wicked, act wickedly; 1a2) to be guilty, be
condemned; 1b) (Hiphil); 1b1) to condemn as guilty (in civil relations);
1b2) to condemn as guilty (in ethical or religious relations); 1b3) to
act wickedly (in ethics and religion);
ONTIC CHECKSUM TOTAL: #269 as [#30, #2, #200, #7, #30] = barzel (H1270): {UMBRA: #239 % #41 = #34} 1) iron; 1a) iron; 1a1) iron ore; 1a2) as
material of furniture, utensils, implements; 1b) tool of iron; 1c)
harshness, strength, oppression (fig.);
DEME CHECKSUM TOTAL: #112 as [#4, #8, #100] = dâchaq (H1766): {UMBRA:
#112 % #41 = #30} 1) to thrust, oppress, crowd; 1a) (Qal) to thrust, crowd;

IMMANUEL KANT'S PROLEGOMENA (1783) AS COMMENTARY ON "PRINCIPLE OF TIME-SUCCESSION ACCORDING TO THE LAW OF CAUSALITY" AS MARGIN IDEA @B232:
"All alterations take place in accordance with the law of the connection
of cause and effect.
PROOF: I perceive that appearances succeed one another, that is, that
one state of a thing exists at one time, the opposite of which existed
in the previous state. I am therefore actually connecting two
perceptions in time. Now connection is no act of mere sense and
intuition, but is here the product of a synthetic faculty of the
imagination that determines the inner sense with respect to relation in
time. The imagination can however conjoin the aforementioned two states
in two different ways, so that either one or the other would precede in
time; for time cannot be perceived in itself and what precedes and what
follows in objects determined, as it were empirically, in relation to
it. I am therefore conscious only that my imagination places one state
before, the other after, not that in the object one precedes the other;
or, in other words, the objective relation of the appearances that
succeed one another remains undetermined through mere perception.
In order then for this relation to be cognized as determined, the
relation between the two states must be so thought that it is thereby determined with necessity which of them must be placed before, which
after, and not the reverse. However, the concept that carries with it a necessity of synthetic unity can only be a pure concept of the
understanding, which does not lie in perception – and here it is the
concept of the relation of cause and effect, in which the former
determines the latter in time as consequence, and not merely as
something that could precede it in the imagination (or not be perceived
at all). It is, then, only because we subject the succession of
appearances, hence all alterations, to the law of causality that
experience itself – i.e., empirical cognition of the appearances – is possible; hence the appearances themselves as objects of experience are possible only in accordance with this very law." [pages 184, 185]
IMMANUEL KANT'S PROLEGOMENA (1783) AS COMMENTARY ON MARGIN IDEA @261:
"...The most difficult thing that could ever be undertaken on behalf of metaphysics; and the worst thing about it is that metaphysics, as much
of it as might be present anywhere at all, could not give me even the
slightest help with this, because this very deduction must first settle
the possibility of a metaphysics. As I had now succeeded in the solution
of the Humean problem not only in a single case but with respect to the
entire faculty of pure reason, I could therefore take sure, if still
always slow, steps toward finally determining, completely and according
to universal principles, the entire extent of pure reason with regard to
its boundaries as well as its content, which was indeed the very thing
that metaphysics requires in order to build its system according to a
sure plan.
But I fear that the elaboration of the Humean problem in its greatest
possible amplification (namely, the Critique of Pure Reason) may well
fare just as the problem itself fared when it was first posed. It will
be judged incorrectly, because it is not understood; it will not be
understood, because people will be inclined just to skim through the
book, but not to think through it; and they will not want to expend this
effort on it, because the work is dry, because it is obscure, because it opposes all familiar concepts and is long-winded as well. Now I admit
that I do not expect to hear complaints from a philosopher regarding
lack of popularity, entertainment, and ease, when the matter concerns
the existence of highly prized knowledge that is indispensable to
humanity, knowledge that cannot be constituted except according to the strictest rules of scholarly exactitude, and to which even popularity
may indeed come with time but can never be there at the start. But with
regard to a certain obscurity – arising in part from the expansiveness
of the plan, which makes it difficult to survey the main points upon
which the investigation depends – in this respect the complaint is just;
and I will redress it through the present Prolegomena." [pages 10, 11]
IMMANUEL KANT'S PROLEGOMENA (1783) AS COMMENTARY ON MARGIN IDEA @301: "A completely different judgment therefore occurs before experience can
arise from perception. The given intuition must be subsumed under a
concept that determines the form of judging in general with respect to
the intuition, connects the empirical consciousness of the latter in a consciousness in general, and thereby furnishes empirical judgments with universal validity; a concept of this kind is a pure a priori concept of
the understanding, which does nothing but simply determine for an
intuition the mode in general in which it can serve for judging. The
concept of cause being such a concept, it therefore determines the
intuition which is subsumed under it, e.g., that of air, with respect to judging in general – namely, so that the concept of air serves, with
respect to expansion, in the relation of the antecedent to the
consequent in a hypothetical judgment. The concept of cause is therefore
a pure concept of the understanding, which is completely distinct from
all possible perception, and serves only, with respect to judging in
general, to determine that representation which is contained under it
and so to make possible a universally valid judgment.
GRAPPLE (293, 230)@[23, 35, 53, 59, 4, 6, 11, 18, 21] PROTOTYPE
[#23 {@1: Sup: 23 - EASE: YI (#23); Ego: 23 - EASE: YI (#23)}
#35 {@2: Sup: 58 - GATHERING IN: HSI (#81 - MALE DEME IS UNNAMED {%0});
Ego: 35 - GATHERING: LIEN (#58)}
#53 {@3: Sup: 30 - BOLD RESOLUTION: YI (#111); Ego: 53 - ETERNITY: YUNG
(#111)}
#59 {@4: Sup: 8 - OPPOSITION: KAN (#119 - MALE DEME IS UNNAMED {%35});
Ego: 59 - MASSING: CHU (#170)}
#4 {@5: Sup: 12 - YOUTHFULNESS: T'UNG (#131); Ego: 4 - BARRIER: HSIEN
(#174)}
#6 {@6: Sup: 18 - WAITING: HSI (#149); Ego: 6 - CONTRARIETY: LI (#180 -
I COMMIT NOT ADULTERY WITH ANOTHER'S WIFE {%19})}
#11 {@7: Sup: 29 - DECISIVENESS: TUAN (#178); Ego: 11 - DIVERGENCE: CH'A
(#191 - I DO NOT STEAL THE SKINS OF THE SACRED ANIMALS {%32})}
#18 {@8: Sup: 47 - PATTERN: WEN (#225); Ego: 18 - WAITING: HSI (#209)}
#21] {@9: Sup: 68 - DIMMING: MENG (#293); Ego: 21 - RELEASE: SHIH (#230)}
#293 as [#6, #1, #60, #200, #6, #500] /
#272 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#5, #1, #60, #200,
#6] / [#6, #1, #60, #200, #5] /
#297 - NOUMENON RESONANCE FOR 23 MAY 2023 / *ROMAN* *GOVERNANCE* PROTOTYPE #ONE as [#30, #1, #60, #6, #200] /
#328 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#6, #1, #60, #200,
#50, #5, #6] /
#337 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#10, #1, #60, #200,
#6, #50, #10] = ʼâçar (H631): {UMBRA: #261 % #41 = #15} 1) to tie, bind, imprison; 1a) (Qal); 1a1) to tie, bind; 1a2) to tie, harness; 1a3) to
bind (with cords); 1a4) to gird (rare and late); 1a5) to begin the
battle, make the attack; 1a6) *OF* *OBLIGATION* *OF* *OATH*
(figurative); 1b) (Niphal) to be imprisoned, bound; 1c) (Pual) to be
taken prisoner;
TELOS TOTAL: #230 as [#8, #200, #2, #500] / [#20, #8, #200, #2] /
#232 - *HIJACK* *SCHEMA* / NOUMENON RESONANCE FOR 23 MAY 2023 as
[#2, #8, #200, #2, #500] = chereb (H2719): {UMBRA: #210 % #41 = #5} 1)
sword, knife; 1a) sword; 1b) knife; 1c) tools for cutting stone;
ONTIC CHECKSUM TOTAL: #371 - *OBLIGATING* *NORM* (WATCH PROTOTYPE 12 AUGUST)
#356 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#6, #30, #8, #300,
#2, #10] /
#371 as [#8, #300, #2, #50, #5, #6] / [#6, #50, #8, #300, #2, #5] =
châshab (H2803): {UMBRA: #310 % #41 = #23} 1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count; 1a) (Qal); 1a1) to
think, account; 1a2) to plan, devise, mean; 1a3) to charge, impute,
reckon; 1a4) to esteem, value, regard; 1a5) to invent; 1b) (Niphal);
1b1) to be accounted, be thought, be esteemed; 1b2) to be computed, be reckoned; 1b3) to be imputed; 1c) (Piel); 1c1) to think upon, consider,
be mindful of; 1c2) to think to do, devise, plan; 1c3) to count, reckon;
1d) (Hithpael) to be considered;
#371 as [#30, #1, #300, #600] = ʼâshâm (H817): {UMBRA: #341 % #41 = #13}
1) guilt, offense, sin, guiltiness; 1a) offense, sin, trespass, fault;
1b) guilt, guiltiness; 1c) compensation (for offense); 1d) trespass or
sin offering;
DEME CHECKSUM TOTAL: #200 - NOUMENON RESONANCE FOR 23 MAY 2023 as
[#80, #30, #10, #30, #10, #600] = pâlîyl (H6414): {UMBRA: #150 % #41 =
#27} 1) judge, assessment, estimate;
#200 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#6, #90, #4, #100] = tsedeq (H6664): {UMBRA: #194 % #41 = #30} 1) justice, rightness,
righteousness; 1a) what is right or just or normal, rightness, justness
(of weights and measures); 1b) *RIGHTEOUSNESS* (*IN* *GOVERNMENT*); 1b1)
*OF* *JUDGES*, *RULERS*, *KINGS*; 1b2) of law; 1b3) of Davidic king,
Messiah; 1b4) of Jerusalem as seat of just government; 1b5) of God's
attribute; 1c) righteousness, justice (in case or cause); 1d) rightness
(in speech); 1e) righteousness (as ethically right); 1f) righteousness
(as vindicated), justification (in controversy), deliverance, victory, prosperity; 1f1) of God as covenant-keeping in redemption; 1f2) in name
of Messianic king; 1f3) of people enjoying salvation; 1f4) of Cyrus;
<
http://www.grapple369.com/?idea:200,230,293,371>
Now before a judgment of experience can arise from a judgment of
perception, it is first required: that the perception be subsumed under
a concept of the understanding of this kind; e.g., the air belongs under
the concept of cause, which determines the judgment about the air as hypothetical with respect to expansion. This expansion is thereby
represented not as belonging merely to my perception of the air in my
state of perception or in several of my states or in the state of
others, but as necessarily belonging to it, and the judgment: the air is elastic, becomes universally valid and thereby for the first time a
judgment of experience, because certain judgments occur beforehand,
which subsume the intuition of the air under the concept of cause and
effect, and thereby determine the perceptions not merely with respect to
each other in my subject, but with respect to the form of judging in
general (here, the hypothetical), and in this way make the empirical
judgment universally valid." [pages 52, 53]
IMMANUEL KANT'S PROLEGOMENA (1783) AS COMMENTARY ON MARGIN IDEA @319:
"How is nature possible in the formal sense, as the sum total of the
rules to which all appearances must be subject if they are to be thought
as connected in one experience? The answer cannot come out otherwise
than: it is possible only by means of the constitution of our
understanding, in accordance with which all these representations of sensibility are necessarily referred to one consciousness, and through
which, first, the characteristic manner of our thinking, namely by means
of rules, is possible, and then, by means of these rules, experience is possible – which is to be wholly distinguished from insight into objects
in themselves. This answer is, in the book itself, given in the
Transcendental Logic,16 but here in the Prolegomena, in the course of
solving the second main question.
But how this characteristic property of our sensibility itself may be
possible, or that of our understanding and of the necessary apperception
that underlies it and all thinking, cannot be further solved and
answered, because we always have need of them in turn for all answering
and for all thinking of objects.
There are many laws of nature that we can know only through experience,
but lawfulness in the connection of appearances, i.e., nature in
general, we cannot come to know through any experience, because
experience itself has need of such laws, which lie a priori at the basis
of its possibility.
The possibility of experience in general is thus at the same time the
universal law of nature, and the principles of the former are themselves
the laws of the latter. For we are not acquainted with nature except as
the sum total of appearances, i.e., of the representations in us, and so
we cannot get the laws of their connection from anywhere else except the principles of their connection in us, i.e., from the conditions of
necessary unification in one consciousness, which unification
constitutes the possibility of experience.
Even the main proposition that has been elaborated throughout this
entire part, that universal laws of nature can be cognized a priori,
already leads by itself to the proposition: that the highest legislation
for nature must lie in our self, i.e., in our understanding, and that we
must not seek the universal laws of nature from nature by means of
experience, but, conversely, must seek nature, as regards its universal conformity to law, solely in the conditions of the possibility of
experience that lie in our sensibility and understanding; for how would
it otherwise be possible to become acquainted with these laws a priori,
since they are surely not rules of analytic cognition, but are genuine synthetic amplifications of cognition? Such agreement, and indeed
necessary agreement, between the principles of possible experience and
the laws of the possibility of nature, can come about from only two
causes: either these laws are taken from nature by means of experience,
or, conversely, nature is derived from the laws of the possibility of experience in general and is fully identical with the mere universal
lawfulness of experience. The first one contradicts itself, for the
universal laws of nature can and must be cognized a priori (i.e.,
independently of all experience) and set at the foundation of all
empirical use of the understanding; so only the second remains." [pages
70, 71]

IMMANUEL KANT'S PROLEGOMENA (1783) AS COMMENTARY ON SECTION #13 -
STATUS, LOATHING SHAME; I-CHING: H5 - WAITING, DELAY, ATTENDING,
MOISTENED, ARRIVING; TETRA: 17 - HOLDING BACK (JUAN) AS MARGIN IDEA
@291: "If an appearance is given to us, we are still completely free as
to how we want to judge things from it. The former, namely the
appearance, was based on the senses, but the judgment on the
understanding, and the only question is whether there is truth in the determination of the object or not. The difference between truth and
dream, however, is not decided through the quality of the
representations that are referred to objects, for they are the same in
both, but through their connection according to the rules that determine
the connection of representations in the concept of an object, and how
far they can or cannot stand together in one experience. And then it is
not the fault of the appearances at all, if our cognition takes illusion
for truth, that is, if intuition, through which an object is given to
us, is taken for the concept of the object, or even for its existence,
which only the understanding can think.
The course of the planets is represented to us by the senses as now progressive, now retrogressive, and herein is neither falsehood nor
truth, because as long as one grants that this is as yet only
appearance, one still does not judge at all the objective quality of
their motion. Since, however, if the understanding has not taken good
care to prevent this subjective mode of representation from being taken
for objective, a false judgment can easily arise, one therefore says:
they appear to go backwards; but the illusion is not ascribed to the
senses, but to the understanding, whose lot alone it is to render an
objective judgment from the appearance." [page 42]
IMMANUEL KANT'S PROLEGOMENA (1783) AS COMMENTARY ON SECTION #19 -
ARGUMENT FOR ETHICAL ANARCHISM, RETURNING TO SIMPLICITY; I-CHING: H57 - COMPLIANCE, GENTLE PENETRATION / WIND, GROUND, CALCULATIONS; TETRA: 58 - GATHERING IN (HSI) AS MARGIN IDEA @299: "Objective validity and
necessary universal validity (for everyone) are therefore
interchangeable concepts, and although we do not know the object in
itself, nonetheless, if we regard a judgment as universally valid and
hence necessary, objective validity is understood to be included.
Through this judgment we cognize the object (even if it otherwise
remains unknown as it may be in itself) by means of the universally
valid and necessary connection of the given perceptions; and since this
is the case for all objects of the senses, judgments of experience will
not derive their objective validity from the immediate cognition of the
object (for this is impossible), but merely from the condition for the universal validity of empirical judgments, which, as has been said,
never rests on empirical, or indeed sensory conditions at all, but on a
pure concept of the understanding. The object always remains unknown in
itself; if, however, through the concept of the understanding the
connection of the representations which it provides to our sensibility
is determined as universally valid, then the object is determined
through this relation, and the judgment is objective." [page 51]
FOR FURTHER SEE: "PISS OFF BACK TO PAKISTAN: TELLING THE TRUTH ABOUT
SENATOR MEHREEN FARUQI's ISLAMIC FRAUD AND #373 - OATH TO GOD BEING
ATTAINTED OF TREASON IN CONTRA SECTION 44 OF CONSTITUTION ACT"
<
http://www.grapple369.com/Groundwork/Piss%20Off%20Back%20To%20Pakistan.pdf>
#393 as [#5, #300, #30, #8, #700] / [#300, #30, #8, #50, #5] = shulchân (H7979): {UMBRA: #388 % #41 = #19} 1) table; 1a) table; 1a1) of king's
table, *PRIVATE* *USE*, *SACRED* *USES*;
#389 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#2, #5, #300, #2,
#10, #70] /
#409 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#6, #1, #300, #2,
#10, #70, #500] /
#422 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#50, #300, #2, #70] /
#429 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#6, #1, #300, #2,
#10, #70, #600] /
#373 as [#1, #300, #2, #70] /
#393 as [#6, #5, #300, #2, #10, #70] / [#5, #300, #2, #10, #70, #6] =
shâbaʻ (H7650): {UMBRA: #372 % #41 = #3} 1) to swear, adjure; 1a) (Qal)
sworn (participle); 1b) (Niphal); 1b1) *TO* *SWEAR*, *TAKE* *AN* *OATH*;
1b2) to swear (of Jehovah by Himself); 1b3) to curse; 1c) (Hiphil); 1c1)
to cause to take an oath; 1c2) to adjure;
#268 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#5, #60, #3, #200] /
#275 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#6, #60, #3, #200, #6] /
#329 - NOUMENON RESONANCE FOR 23 MAY 2023 as [#10, #60, #3, #200,
#50, #6] /
#308 as [#30, #5, #60, #3, #10, #200] = çâgar (H5462): {UMBRA: #263 %
#41 = #17} 1) *TO* *SHUT*, *CLOSE*; 1a) (Qal); 1a1) to shut; 1a2) to
close, close up; 1a3) closed up, closely joined, shut up; 1b) (Niphal);
1b1) to be shut up; 1b2) to be shut or closed; 1c) (Piel) to shut up,
deliver up; 1d) (Pual) to be shut up; 1e) (Hiphil); 1e1) to deliver up;
1e2) to shut up, imprison;
#308 as [#80, #70, #10, #40, #50, #8, #50] = poímnē (G4167): {UMBRA:
#258 % #41 = #12} 1) a flock (esp.) of sheep; 1a) of *CHRIST'S* *FLOCK*
i.e. the body of those who follow Jesus as their guide and keeper;
A revision of this document may be obtained from the following URL:
<
http://www.grapple369.com/Groundwork/Cunning%20Schema.pdf>
Initial Post: 23 May 2023
On 23/5/2023 05:55, dolf wrote:
Misogyny?
Perhaps the product of peacock 🦚 culture enamoured with their
entitlement to bear arms but having no impetus to protect their
borders from a migrant invasion.
Pointing out that the female in this context is a plain Jane isn't
misogynistic.
MIKE CARLTON (@MikeCarlton01) @ 0911 HOURS ON 10 MAY 2023: "How much
more will it take to rid American public life of this lying,
crooked, predatory sleaze ball?"
<https://twitter.com/MikeCarlton01/status/1656074495927656448>
fū yǎn (敷衍): to elaborate (on a theme); to expound (the classics); >>>> *PERFUNCTORY*; to skimp; to botch; to do sth half-heartedly or just
for show; barely enough to get by;
DOLF @ 2004 HOURS ON 10 MAY 2023: "Surely it's a time to launch a
new tic-tac flavour along with media advertising so as to get news
organisations to toe the line..."
MUSTARD WEASEL @ 1926 HOURS ON 10 MAY 2023: "Speaking of demented
f@ckwits who post gibberish on USENET, here he is.
And there is *DEFINITELY* no ghost going to enter a f@ckwit who
top-posts.
Dolf HAS NO GHOST!!! Only gibberish."
#483 - NOUMENON RESONANCE FOR 11 MAY 2023 as [#30, #40, #8,
#400, #5] /
#453 as [#40, #8, #400, #5] = mᵉchittâh (H4288): {UMBRA: #453 % #41 >>>> = #2} 1) destruction, ruin, terror, a breaking; 1a) terror, dismay,
*OBJECT* *OF* *TERROR*; 1b) ruin;
NOMEN NESCIO <NOBODY@HERE> @ 1104 HOURS ON 9 MAY 2023: "DUMBF@CK
HIPPIES DIE FROM 'KAMBO' MONKEY FROG RITUAL:
Yeah go t[o] the forest, eat some toxic fungi to make yourself
vomit, wow what other shit do they believe?"
MUSTARD WEASEL @ 1929 HOURS ON 10 MAY 2023: "F@cken hippie
motherf@cker.
Bunch of goddamn f@cken hippies
F@cken hippies
Hippie arseholes
Hippie weirdos
Dirty f@cken hippies"
<http://www.grapple369.com/?idea:136,181,234>
{@6: Sup: 53 - ETERNITY: YUNG (#234); Ego: 38 - FULLNESS: SHENG (#136)} >>>>
#136 - NOUMENON RESONANCE FOR 9 MAY 2023 as [#6, #5, #20, #5, >>>> #50, #10, #600] / [#6, #20, #5, #50, #10, #5, #600] = kôhên (H3548): >>>> {UMBRA: #75 % #41 = #34} 1) priest, principal officer or chief
ruler; 1a) *PRIEST*-*KING* (*MELCHIZEDEK*, *MESSIAH*); 1b) *PAGAN*
*PRIESTS*; 1c) priests of Jehovah; 1d) Levitical priests; 1e)
Zadokite priests; 1f) Aaronic priests; 1g) *THE* *HIGH* *PRIEST*;
#200 - NOUMENON RESONANCE FOR 9 MAY 2023 as [#6, #90, #4, #100] /
#234 as [#20, #90, #4, #100, #500] = tsedeq (H6664): {UMBRA: #194 %
#41 = #30} 1) justice, rightness, righteousness; 1a) what is right
or just or normal, rightness, justness (of weights and measures);
1b) *RIGHTEOUS* (*IN* *GOVERNMENT*); 1b1) *OF* *JUDGES*, *RULERS*,
*KINGS*; 1b2) of law; 1b3) of Davidic king, Messiah; 1b4) of
Jerusalem as seat of just government; 1b5) of God's attribute; 1c)
righteousness, justice (in case or cause); 1d) rightness (in
speech); 1e) righteousness (as ethically right); 1f) righteousness
(as vindicated), justification (in controversy), deliverance,
victory, prosperity; 1f1) of God as covenant-keeping in redemption;
1f2) in name of Messianic king; 1f3) of people enjoying salvation;
1f4) of Cyrus;
#209 - NOUMENON RESONANCE FOR 11 MAY 2023 as [#5, #90, #4, #10, >>>> #100] /
#234 as [#30, #90, #4, #10, #100] = tsaddîyq (H6662): {UMBRA: #204 %
#41 = #40} 1) just, lawful, righteous; 1a) *JUST*, *RIGHTEOUS* (*IN*
*GOVERNMENT*); 1b) just, right (in one's cause); 1c) just, righteous
(in conduct and character); 1d) righteous (as justified and
vindicated by God); 1e) right, correct, lawful;
Within the Bible, Melchizedek (Biblical Hebrew: מַלְכִּי־צֶדֶק,
romanized: malkī-ṣeḏeq, "king of righteousness" or "my king is
righteousness"), also transliterated Melchisedech or Malki Tzedek,
was the king of *SALEM* and priest of El Elyon (often translated as
"most high God"). He is first mentioned in [Genesis 14:18–20], where >>>> he brings out bread and wine and then blesses Abram and El Elyon.
ONTIC CHECKSUM TOTAL: #181 - I LEND NOT A DEAF EAR TO THE WORDS OF
RIGHTEOUSNESS {%24} / I AM NOT ONE WHO CURSETH THE KING {%35}
#181 as [#70, #100, #3, #8] = orgḗ (G3709): {UMBRA: #181 % #41 =
#17} 1) anger, the natural disposition, temper, character; 2)
*MOVEMENT* *OR* *AGITATION* *OF* *THE* *SOUL*, *IMPULSE*, *DESIRE*,
*ANY* *VIOLENT* *EMOTION*, *BUT* *ESPECIALLY* *ANGER*; 3) anger,
wrath, indignation; 4) anger exhibited in punishment, hence used for
punishment itself; 4a) of punishments inflicted by magistrates;
#181 as [#6, #40, #40, #40, #30, #20, #5] = mamlâkâh (H4467):
{UMBRA: #135 % #41 = #12} 1) *KINGDOM*, *DOMINION*, *REIGN*,
*SOVEREIGNTY*; 1a) kingdom, realm; 1b) sovereignty, dominion; 1c)
reign;
DEME CHECKSUM TOTAL: #234 as [#1, #3, #100, #10, #70, #50] /
#384 = shêd (H7700): *DEMON* as [#1, #3, #100, #10, #70, #200] =
ágrios (G66): {UMBRA: #384 % #41 = #15} 1) *LIVING* *OR* *GROWING*
*IN* *THE* *FIELDS* *OR* *WOODS*; 1a) of animals, wild, savage; 1b)
of countries, wild, uncultivated, unreclaimed; 2) *OF* *MEN* *AND*
*ANIMALS* *IN* *A* *MORAL* *SENSE*, *WILD* *SAVAGE*, *FIERCE*; 2a)
[continued in next message]
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