XPost: aus.sport.aussie-rules, aus.sport.cricket, aus.sport.golf
XPost: alt.tennis
Nestorius furthered Theodore’s belief in the prosopic union as thus: "prosopon is the appearance of the *OUSIA*: the prosopon makes known the *OUSIA*." The two prosopa are united "In Christ… the one prosopon does
not belong to a nature or hypostasis which arose through the natural
union of Godhead and manhood, but to the unity of the two unconfused
natures." (Grillmeier, 510)
"FOR THIS IS HE, OF WHOM IT IS WRITTEN, BEHOLD, I SEND MY MESSENGER
BEFORE THY FACE-G4383, WHICH SHALL PREPARE THY WAY BEFORE THEE."
[Matthew 11:10]
YOUTUBE: “You Are Transparent (Dune)”
<
https://www.youtube.com/watch?v=tCvQu6uyKAM>
"AND IN THE MORNING, IT WILL BE FOUL WEATHER TO DAY: FOR THE SKY IS RED
AND LOWERING. O YE HYPOCRITES, YE CAN DISCERN THE FACE-G4383 OF THE SKY;
BUT CAN YE NOT DISCERN THE SIGNS OF THE TIMES?" [Matthew 16:3]
COLONEL EDMUND J. BURKE (
[email protected]) [TURD PHILOSOPHER / #231
- MANUS DOMINATION CONTROLLER ON THE #315 - NATIONALISTIC ROAD TO ROME]
@ 0229 HOURS ON 15 SEPTEMBER 2019: "JESUS SAID MY BRAIN IS FRIED:
I'm having trouble telling what part of the day it is. Doesn't feel like
it should still be morning. I'm not remembering anything for more than
15 minutes at best. I have appts I have to drive to today. I wish I
didn't. My doc's supposed to call me back this afternoon. I hope he's
willing to give me a benzo (anti-anxiety / depression) on top of the
Seroquel (anti-psychotic). Even if it only works for 2 nights, it'll be something. Maybe I'll go to the general store for some coffee soon.
It'll be something to do: a goal."
DOLF @ 0719 HOURS ON 15 SEPTEMBER 2019: "Of course you are aware that
one of our impetus for writing is to do so in conjunction with the
trinomial mathematical theoretical noumenon as consciousness
instantiation within temporality...
We were particularly satisfied with the Dune clip at the end of this
chapter which discusses *PLANS* *WITHIN* *PLANS* in consideration to he
killing of a Paul in relation to spice.
That saffron is a spice and the word CRONIN, as the anglicisation of Ó Cróinín, is an Irish surname which originated in County Cork and is
derived from the Old Irish word crón, meaning saffron-colored.
Thus: *PAUL* *CRONIN* (died: 13 September 2019 (aged 81))
YOUTUBE: "Matlock Police – Episode 1, Twenty-six Hours (1971)"
<
https://www.youtube.com/watch?v=oX6yei2VKug>
The Aramaic equivalence to *PROSOPON* (Ancient Greek: πρόσωπον) is #457 as [#80, #200, #90, #6, #80, #1] meaning: 1) aspect; 2) face,
countenance; 3) person, individual; 4) (grammar) person; which we can
then resolve back to the trinomial mathematical theoretical noumenon as consciousness instantiation within temporality which is the metaphysical impetus of our writing as *PROSOPOPOEIA* being the personifying a person
or object when communicating to an audience as similarly:
H1961@{
@1: Sup: 6 - CONTRARIETY: LI (#6); Ego: 6 - CONTRARIETY: LI (#6),
@2: Sup: 36 - STRENGTH: CH'IANG (#42); Ego: 30 - BOLD RESOLUTION: YI (#36),
@3: Sup: 41 - RESPONSE: YING (#83); Ego: 5 - KEEPING SMALL: SHAO (#41),
@4: Sup: 51 - CONSTANCY: CH'ANG (#134); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#51),
@5: Sup: 57 - GUARDEDNESS: SHOU (#191 - I DO NOT STEAL THE SKINS OF
THE SACRED ANIMALS {%32}); Ego: 6 - CONTRARIETY: LI (#57),
@6: Sup: 52 - MEASURE: TU (#243); Ego: 76 - AGGRAVATION: CHU (#133),
Male: #243; Feme: #133
} // #457
T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:
UMBRA: #20 % #41 = #20 - Left without Language, Different From the
Vulgar; I-Ching: H33 - Withdrawal, Retiring, Retreat, Yielding; Tetra:
50 - Vastness / Wasting;
THOTH MEASURE: #20 - Oh Maa-antu-f, who makest thine appearance in
Pa-Amsu, I am not unchaste with any one.
#VIRTUE: With Advance (no. #20), *MANY* *PLANS*.
#TOOLS: With Accumulation (no. #60), much wealth.
#POSITION: With Decisiveness (no. #29), many decisions, but
#TIME: With Doubt (no. #62), some hesitation.
#CANON: #171
ONTIC_OBLIGANS_171@{
@1: Sup: 20 - ADVANCE: CHIN (#20); Ego: 20 - ADVANCE: CHIN (#20),
@2: Sup: 80 - LABOURING: CH'IN (#100); Ego: 60 - ACCUMULATION: CHI (#80),
@3: Sup: 28 - CHANGE: KENG (#128); Ego: 29 - DECISIVENESS: TUAN (#109),
@4: Sup: 9 - BRANCHING OUT: SHU (#137); Ego: 62 - DOUBT: YI (#171 -
I AM NOT UNCHASTE WITH ANY ONE {%20}),
Male: #137; Feme: #171
} // #171
#457 as [#6, #30, #5, #10, #6, #400] = hâyâh (H1961): {UMBRA: #14 as #20
% #41 = #20} 1) to be, become, come to pass, exist, happen, fall out;
1a) (Qal); 1a1) -----; i) to happen, fall out, occur, take place, come
about, come to pass; ii) to come about, come to pass; 1a2) *TO* *COME*
*INTO* *BEING*, *BECOME*; i) to arise, appear, come; ii) to become; 1)
to become; 2) to become like; 3) *TO* *BE* *INSTITUTED*, *BE*
*ESTABLISHED*; iii) to be; 1) *TO* *EXIST*, *BE* *IN* *EXISTENCE*; 2) to
abide, remain, continue (with word of place or time); 3) to stand, lie,
be in, be at, be situated (with word of locality); 4) to accompany, be
with; iv) (Niphal); 1) to occur, come to pass, be done, be brought
about; 2) *TO* *BE* *DONE*, *BE* *FINISHED*, *BE* *GONE*;
And thus to *REDACT* this notion of EXĀCTUS as being concluded,
finished, completed, by means of our REVERSE TRANSCRIPTASE INHIBITOR
mechanism we can then derive it's @6: Sup: 52 - MEASURE: TU (#318); Ego:
1 - CENTRE: CHUNG (#214)} against IMMANUEL KANT'S PROLEGOMENA (1783) as
the DISTINGUISHING FEATURE OF ALL METAPHYSICAL COGNITION of his
APRIORITY concepts being SECTIONS #1 - ON THE SOURCES OF METAPHYSICS and
#36 - HOW IS NATURE ITSELF POSSIBLE?
[פ , {@1: Sup: 80 - LABOURING: CH'IN (#80); Ego: 80 - LABOURING: CH'IN
(#80)},
ר , {@2: Sup: 37 - PURITY: TS'UI (#117); Ego: 38 - FULLNESS: SHENG (#118)},
צ , {@3: Sup: 46 - ENLARGEMENT: K'UO (#163); Ego: 9 - BRANCHING OUT: SHU (#127)},
ו , {@4: Sup: 52 - MEASURE: TU (#215 - I AM NEITHER A LIAR NOR A DOER OF MISCHIEF {%34}); Ego: 6 - CONTRARIETY: LI (#133)},
פ , {@5: Sup: 51 - CONSTANCY: CH'ANG (#266); Ego: 80 - LABOURING: CH'IN (#213)},
א] {@6: Sup: 52 - MEASURE: TU (#318); Ego: 1 - CENTRE: CHUNG (#214)},
IMMANUEL KANT’S PROLEGOMENA (1783) ON THE SOURCES OF METAPHYSICS BEING SYMBOLIC ASSOCIATORS TO TRINOMIAL HYPOSTASIS AS DAO OF NATURE (Chinese:
ZIRAN) / COURSE (Greek: TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]
ON SECTION #1 - TO GUIDE WITH NAMES, REASON'S REALISATION; I-CHING: H58
- JOY, OPEN, LAKE; TETRA: 24 - JOY AS IDEA @214: "If one wishes to
present a body of cognition as science, then one must first be able to determine precisely the differentia it has in common with no other
science, and which is therefore its distinguishing feature; otherwise
the boundaries of all the sciences run together, and none of them can be
dealt with thoroughly according to its own nature.
Whether this distinguishing feature consists in a difference of the
object or the source of cognition, or even of the type of cognition, or
some if not all of these things together, the idea of the possible
science and its territory depends first of all upon it.
First, concerning the sources of metaphysical cognition, it already lies
in the concept of metaphysics that they cannot be empirical. The
principles of such cognition (which include not only its fundamental propositions or basic principles, but also its fundamental concepts)
must therefore never be taken from experience; for the cognition is
supposed to be not physical but metaphysical, i.e., lying beyond
experience. Therefore it will be based upon neither outer experience,
which constitutes the source of physics proper, nor inner, which
provides the foundation of empirical psychology. It is therefore
cognition a priori, or from pure understanding and pure reason.
In this, however, there would be nothing to differentiate it from pure mathematics; it must therefore be denominated pure philosophical
cognition; but concerning the meaning of this expression I refer to the Critique of Pure Reason, pp. 712 f., where the distinction between these
two types of use of reason has been presented clearly and sufficiently.
– So much on the sources of metaphysical cognition." [pages 15 to 16]
IMMANUEL KANT’S PROLEGOMENA (1783) ON POSSIBILITIES OF NATURE WITHIN
SECTION #36 - NATURAL REVERSALS, 'SECRET' EXPLANATION; I-CHING: H4 -
JUVENILE IGNORANCE, YOUTHFUL INEXPERIENCE, ENVELOPING, THE YOUNG SHOOT, DISCOVERING; TETRA: 12 - YOUTHFULNESS AS IDEAS @318 TO @320: "This
question, which is the highest point that transcendental philosophy can
ever reach, and up to which, as its *BOUNDARY* and *COMPLETION*, it must
be taken, actually contains two questions.
FIRST: How is nature possible in general in the material sense, namely, according to intuition, as the sum total of appearances; how are space,
time, and that which fills them both, the object of sensation, possible
in general? The answer is: by means of the constitution of our
sensibility, in accordance with which our sensibility is affected in its characteristic way by objects that are in themselves unknown to it and
that are wholly distinct from said appearances. This answer is, in the
book itself, given in the Transcendental Aesthetic,15 but here in the Prolegomena through the solution of the first main question.
SECOND: 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*, 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 #2184 - *LAWS* *OF* *NATURE* {#364 - ENQUIRY; #312 - CONTRADICTION; #273 - SYNCRETISM; #168 (24x7) x #13 - PROGRESSION} that
we can know only through experience, but lawfulness in the connection of appearances, i.e., nature in [IDEA @319] 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 #2184 - *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 #2184 - *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 #2184 - *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 #2184 - *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.
We must, however, distinguish empirical #2184 - *LAWS* *OF* *NATURE*,
which always [IDEA @320] presuppose particular perceptions, from the
pure or universal #2184 - *LAWS* *OF* *NATURE*, which, without having particular perceptions underlying them, contain merely the conditions
for the necessary unification of such perceptions in one experience;
with respect to the latter laws, nature and possible experience are one
and the same, and since in possible experience the lawfulness rests on
the necessary connection of appearances in one experience (*WITHOUT*
*WHICH* *WE* *WOULD* *NOT* *BE* *ABLE* *TO* *COGNIZE* *ANY* *OBJECT*
*OF* *THE* *SENSIBLE* *WORLD* *AT* *ALL*), and so on the original laws
of the understanding, then, even though it sounds strange at first, it
is nonetheless certain, if I say with respect to the universal #2184 -
*LAWS* *OF* *NATURE*: the understanding does not draw its (a priori)
laws from nature, but prescribes them to it." [pages 70 to 72]
- dolf
<
http://www.grapple369.com/Groundwork/Tools%20of%20Rule%20and%20Compass.pdf>
Initial Post: 13 September 2019
On 14/9/19 7:46 am, dolf wrote:
-- TOOLS of #491 - RULE {@82 - TERMS OF CONTINUITY} and #873 - COMPASS
{@205 - PRINCIPLES OF PROBITY AS PERSISTENT SUBSTANCE} AS #1364 -
PARADIGM FOR UNDERSTANDING QUEEN VICTORIA'S LETTERS PATENT DATED 29
OCTOBER 1900
(c) 2019 Dolf Leendert Boek, Revision: 13 September 2019
We have previously noted a deference within QUEEN VICTORIA'S LETTERS
PATENT DATED 29 OCTOBER 1900 towards #492 - *VOLUNTARY* *FREEWILL*
{LIBERTÉ: #41 on 17 SEPTEMBER 1900} as first principles associated to
the @115 - *DIGNITY* *ROYAL*:
#VIRTUE: #5 - CENTRE OF VALUE {#56 - VOLUNTEERISM};
#TOOLS: #45 - BINOMIAL NOMENCLATURE PROTOTYPE;
#POSITION: #60 - 13 to 17 SEPTEMBER WITHIN THE PRE PLATONIC SCHEMA;
#TIME: #5 - ROYALTY, KINGSHIP, KINGLY AUTHORITY; REIGN (OF TIME: #0 TO Y2K)
"AND JESUS {SAVIOUR; DELIVERER} ANSWERED AND SAID UNTO HIM, BLESSED ART
THOU, SIMON {THAT HEARS; THAT OBEYS} BARJONA {SON OF A DOVE}: FOR FLESH
AND BLOOD HATH NOT REVEALED IT UNTO THEE, BUT MY FATHER WHICH IS IN
HEAVEN. AND I SAY ALSO UNTO THEE, THAT THOU ART PETER {A ROCK OR STONE},
AND UPON THIS ROCK I WILL BUILD MY CHURCH; AND THE GATES OF HELL {
<http://www.grapple369.com/Grumble/?zen:3,row:2,col:8,nous:14&PROTOTYPE:HOMOIOS>
#38 + #73 + #111 + #117 = #339 as Trifecta of Harvest / Micro Full Moon
on Friday 13 September 2019 with peak @ 0432 hours UTC on Saturday 14 September 2019
<http://www.grapple369.com/Grumble/?zen:1,row:5,col:5,nous:41&PROTOTYPE:HOMOIOS>
.jackNote@zen: 1, row: 5, col: 5, nous: 41 [Date: 2019.9.13, Time: 11:20
hrs, Super: #315 / #41 - Playing with Reversal, Sameness in Difference; I-Ching: H26 - Great Domestication, Restraining Force, Great
Accumulating, The taming power of the great, Great storage, Potential
energy; Tetra: 60 - Accumulation, Ego: #392 / #41 - Playing with
Reversal, Sameness in Difference; I-Ching: H26 - Great Domestication, Restraining Force, Great Accumulating, The taming power of the great,
Great storage, Potential energy; Tetra: 60 - Accumulation]
H6297@{
@1: Sup: 6 - CONTRARIETY: LI (#6); Ego: 6 - CONTRARIETY: LI (#6),
@2: Sup: 5 - KEEPING SMALL: SHAO (#11); Ego: 80 - LABOURING: CH'IN
(#86 - I AM NOT A ROBBER OF FOOD {%10}),
@3: Sup: 8 - OPPOSITION: KAN (#19); Ego: 3 - MIRED: HSIEN (#89),
@4: Sup: 46 - ENLARGEMENT: K'UO (#65); Ego: 38 - FULLNESS: SHENG (#127),
@5: Sup: 56 - CLOSED MOUTH: CHIN (#121); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#137),
@6: Sup: 8 - OPPOSITION: KAN (#129); Ego: 33 - CLOSENESS: MI (#170),
Male: #129; Feme: #170
} // #339
T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:
UMBRA: #283 % #41 = #37 - Non-Deeming Action, Government Administration; I-Ching: H40 - Release, Deliverance, Taking-Apart, Untangled; Tetra: 21
- Release;
THOTH MEASURE: #37 - Oh Striker, who makest thine appearance in Heaven;
I am not one of loud voice.
#VIRTUE: Purity (no. #37) means the Way of the ruler.
#TOOLS: Compliance (no. #77) means the subject’s preservation.
#POSITION: With Penetration (no. #14), a sharp advance.
#TIME: With Dimming (no. #68), an impeded walk.
#CANON: #196
ONTIC_OBLIGANS_196@{
@1: Sup: 37 - PURITY: TS'UI (#37); Ego: 37 - PURITY: TS'UI (#37),
@2: Sup: 33 - CLOSENESS: MI (#70); Ego: 77 - COMPLIANCE: HSUN (#114),
@3: Sup: 47 - PATTERN: WEN (#117); Ego: 14 - PENETRATION: JUI (#128),
@4: Sup: 34 - KINSHIP: CH'IN (#151); Ego: 68 - DIMMING: MENG (#196 -
I AM NOT ONE OF LOUD VOICE {%37}),
Male: #151; Feme: #196
} // #196
#339 as [#6, #80, #3, #200, #10, #600] = peger (H6297): {UMBRA: #14 as
#283 % #41 = #37} 1) corpse, carcass, monument, stela; 1a) *CORPSE*
(*OF* *MAN*); 1b) carcass (of animals);
H7585@{
@1: Sup: 2 - FULL CIRCLE: CHOU (#2); Ego: 2 - FULL CIRCLE: CHOU (#2),
@2: Sup: 59 - MASSING: CHU (#61); Ego: 57 - GUARDEDNESS: SHOU (#59),
@3: Sup: 60 - ACCUMULATION: CHI (#121); Ego: 1 - CENTRE: CHUNG (#60),
@4: Sup: 66 - DEPARTURE: CH'U (#187); Ego: 6 - CONTRARIETY: LI (#66),
@5: Sup: 15 - REACH: TA (#202); Ego: 30 - BOLD RESOLUTION: YI (#96),
Male: #202; Feme: #96
} // #339
T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:
UMBRA: #337 % #41 = #9 - Inconstancy of Achievement, Practicing
Placidity; I-Ching: H7 - The Army, Leading, Troops; Tetra: 32 - Legion;
THOTH MEASURE: #9 - Oh Breaker of bones, who makest thine appearance in Sutenhunen; I am not a teller of lies.
#VIRTUE: If it is Branching Out (no. #9), it comes, but
#TOOLS: If it is Flight (no. #49), it flees.
#POSITION: As to Greatness (no. #45), it is the outside, but
#TIME: As to Closing In (no. #58), it is the inside.
#CANON: #161
ONTIC_OBLIGANS_161@{
@1: Sup: 9 - BRANCHING OUT: SHU (#9); Ego: 9 - BRANCHING OUT: SHU (#9),
@2: Sup: 58 - GATHERING IN: HSI (#67); Ego: 49 - FLIGHT: T'AO (#58),
@3: Sup: 22 - RESISTANCE: KE (#89); Ego: 45 - GREATNESS: TA (#103),
@4: Sup: 80 - LABOURING: CH'IN (#169 - I TROUBLE MYSELF ONLY WITH MY OWN AFFAIRS {%18}); Ego: 58 - GATHERING IN: HSI (#161 - I AM NOT A
TELLER OF LIES {%9}),
Male: #169; Feme: #161
} // #161
#339 as [#2, #300, #1, #6, #30] = shᵉʼôwl (H7585): {UMBRA: #19 as #337 % #41 = #9} 1) *SHEOL*, *UNDERWORLD*, *GRAVE*, *HELL*, *PIT*; 1a) the underworld; 1b) Sheol - the Old Testament designation for the abode of
the dead; 1b1) *PLACE* *OF* *NO* *RETURN*; 1b2) without praise of God;
1b3) wicked sent there for punishment; 1b4) righteous not abandoned to
it; 1b5) of the place of exile (fig); 1b6) of extreme degradation in sin;
} SHALL NOT PREVAIL AGAINST IT. AND I WILL GIVE UNTO THEE THE KEYS OF
THE KINGDOM OF HEAVEN: AND WHATSOEVER THOU SHALT BIND ON EARTH SHALL BE
BOUND IN HEAVEN: AND WHATSOEVER THOU SHALT LOOSE ON EARTH SHALL BE
LOOSED IN HEAVEN. THEN CHARGED HE HIS DISCIPLES THAT THEY SHOULD TELL NO
MAN THAT HE WAS JESUS THE CHRIST." [Matthew 16:17-20 (KJV)]
<http://www.grapple369.com/images/weddingblues.jpg>
#1364 / 4 = #341 as [#1, #60, #80, #200] = çâphar (H5608): {UMBRA: #25
as #340 % #41 = #12} 1) *TO* *COUNT*, *RECOUNT*, *RELATE*: #120, #340,
#780, #1154; 1a) (Qal); 1a1) to count (things); 1a2) *TO* *NUMBER*:,
take account of, reckon; 1b) (Niphal) to be counted, be numbered; 1c)
(Piel) to recount, rehearse, declare; 1c1) to recount (something),
rehearse; 1c2) to talk; 1c3) to count exactly or accurately; 1d) (Pual)
to be recounted, be rehearsed, be related; 2) enumerator,
muster-officer, secretary, scribe; 2a) enumerator, muster-officer,
secretary; 2b) learned man, scribe;
[IMAGE: From the Egyptian Book of the Dead clearly shows the BINOMIAL
STASIS correspondence to the TRIAD MICROCOSM / SEPTET MACROCOSM as encapsulation of the meta-descriptor prototypes were clearly understood
and see equivalence between Hexagrams H37 - JIAREN {THE FAMILY} / H31 -
XIAN {RECIPROCALITY} AND GENESIS CHAPTERS 1 to 4]
USURPER: #1 {First Number in the Square}
GUIDE: #9 (3x3) {Last Number in the Square}
MYSTERY: #10 {First Number + Last Number}
ADJUSTER: #15 {Total Sum of a Row}
LEADER: #45 {Total Value of All Rows}
REGULATOR: #60 {Total Sum of a Row + Total Sum of All Rows}
GENERAL GOVERNOR: #120 {(Total Sum of a Row + Total Sum of All Rows) x 2} HIGH OVERSEER: #1080 {((Total Sum of a Row + Total Sum of All Rows) x 2)
x Last Number in the Square}
HETEROS (G2087)@{
@1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL: SHAO (#5),
@2: Sup: 62 - DOUBT: YI (#67); Ego: 57 - GUARDEDNESS: SHOU (#62),
@3: Sup: 67 - DARKENING: HUI (#134); Ego: 5 - KEEPING SMALL: SHAO (#67),
@4: Sup: 5 - KEEPING SMALL: SHAO (#139 - I HAVE NOT SLAUGHTERED THE SACRED ANIMALS {%13}); Ego: 19 - FOLLOWING: TS'UNG (#86 - I AM NOT A
ROBBER OF FOOD {%10}),
@5: Sup: 75 - FAILURE: SHIH (#214); Ego: 70 - SEVERANCE: KE (#156 -
I DO NOT CAUSE TERRORS {%21}),
@6: Sup: 70 - SEVERANCE: KE (#284); Ego: 76 - AGGRAVATION: CHU (#232),
@7: Sup: 27 - DUTIES: SHIH (#311: SEE KANT'S USE FOR SYMBOLIC ASSOCIATOR TO TRINOMIAL NUMBER IMPERATIVE); Ego: 38 - FULLNESS: SHENG
(#270: SEE KANT'S PROLEGOMENA TO ANY FUTURE METAPHYSICS PUBLISHED 1783),
Male: #311; Feme: #270
} // #1080
#1080 as [#5, #300, #5, #100, #70, #400, #200] = héteros (G2087):
{UMBRA: #63 as #680 % #41 = #24} 1) the other, another, other; 1a) to
number; 1a1) to number as opposed to some former person or thing; 1a2)
the other of two; 1b) to quality; 1b1) another: i.e. one not of the same nature, form, class, kind, different;
#34 (@7 - ENGENDERING NATURE: #175 {*MARRIAGE*} - NATURE AMENDED IN ITS NATURE [#82 - HONOUR YOUR PARENTS {#2 - desire, inclination: MILITES
TEMPLI {#2 - Soldiers of the Temple} (1144 CE) / TOOLS: MARRIAGE]) ...
84: [#2 - I AM NOT A MAN OF VIOLENCE]
86: [#10 - I AM NOT A ROBBER OF FOOD]
102: [#4 - I AM NOT RAPACIOUS]
104: [#7 - I COMMIT NO FRAUD]
115: [#5 - I AM NOT A SLAYER OF MEN]
TOTAL: @84 + @86 + @102 = *ROYALTY*, *REIGN* (*OF* *TIME*), *KINGDOM* / *DAY*, *TIME*, *YEAR* + @104 = *TO* *GET* *AS* *A* *POSSESSION*,
*ACQUIRE*, *INHERIT*, *POSSESS* / *TO* *POSSESS* *ONESELF* + @115 =
*MOSES* *SEAT* *OF* *HONOUR* (*ROYAL* *DIGNITY*, *AUTHORITY*, *POWER*) =
#491 - PRINCIPLE OF CONTINUITY (#312 - PRINCIPLE OF CONTRADICTION) as
#491 as [#80, #1, #300, #100, #10] = pater (G3962): {UMBRA: #22 as #489
% #41 = #38} 1) *OF* *THE* *STARS*, *THE* *HEAVENLY* *LUMINARIES*,
*BECAUSE* *HE* *IS* *THEIR* *CREATOR*, *UPHOLDER*, *RULER*;
#175 {*MARRIAGE*} (@4 - NATURE AMENDED IN ITS NATURE: #369 - AUTONOMOUS NATURE [#205 - DO NOT STEAL {DISCRIMINATING NORM (HUMAN NATURE)} {#5 -
last will, testament: FACIENS MISERICORDIAM {#5 - Granting forgiveness}
(1308 CE) / CANON: RHYTHM & HARMONY}]) ...
210: [30 - I AM NOT OF AGGRESSIVE HAND]
215: [34 - I AM NEITHER A LIAR NOR A DOER OF MISCHIEF]
220: [38 - I CURSE NOT A GOD]
228: [40 - I HAVE NO UNJUST PREFERENCES]
TOTAL: @210 + @215 + @220 + @228 = #873 - PRINCIPLE OF THE PERSISTENCE
OF SUBSTANCE as [#80, #5, #100, #10, #70, #600, #8] = perioche (G4042): {UMBRA: #873 % #41 = #12} 1) *AN* *ENCOMPASSING*, *COMPASS*, *CIRCUIT*;
2) that which is contained; 2a) the contents of any writing SUCH AS
QUEEN VICTORIAS LETTERS PATENT OF 29 OCTOBER 1900
By a DICTUM made of #2184 - FREEDOM {#364, #312, #273, 24 x 7 = #168 x
13} from #1827 - OPPRESSION being then any adverse impetus made against
the INTELLECTUS AS GENITIVE VOLUNTĀTIS as ADVICE OF THE PRIVY COUNCIL:
@492 - VOLUNTARY FREEWILL {@369 / @123 - JUDGMENT SENSIBILITY (#3 x #3 - CENTRE INTERLOCK)}
@205 / #873 - LETTERS PATENT <-- PRINCIPLES OF PROBITY
@82 / #491 - SECTION IX <— TERMS OF CONTINUITY
@164 / #3273 - SECTION VIII (?) <— COMPLIANCE REQUIREMENTS
@123 / #2188 - SECTION III (?) <— JUDICIAL OVERSIGHT
@41 / #113 - EMANATION FUNCTION <— ETHICAL ENGAGEMENT
Secondly, is the nature of compliance to the #45 - BINOMIAL LATIN NOMENCLATURE PROTOTYPE AS BEING A CRITERION of #902 - RULE OF LAW
(EGALITÉ {#45 on 9 JULY 1900} conveyed by the LETTERS PATENT as passed
on the NINTH DAY OF JULY ONE THOUSAND NINE HUNDRED, in the Sixty fourth
year of Our reign, intituled “AN ACT TO CONSTITUTE THE COMMONWEALTH OF AUSTRALIA,” it is enacted that “IT SHALL BE LAWFUL FOR THE QUEEN,” with the ADVICE OF THE PRIVY COUNCIL, to declare by Proclamation that, on and after a day therein appointed, not being later than ONE YEAR after this passing of this Act.
IMMANUEL KANT’S PROLEGOMENA (1783) PRELIMINARY REMARK TO THE DIALECTIC
OF PURE REASON (CONUNDRUM OF CONFLICT AGAINST AUTONOMY {#56 - *BIRTH*
*NOUS* as [#50, #4, #2] = nᵉdab (H5069): {UMBRA: #0 as #56 % #41 = #15}
1) to volunteer} BEING URGED BY ALIEN LAWS) ON SECTION #45 - EXTREMES
AND REVERSALS, GREATEST VIRTUE; I-CHING: H49 - RADICAL CHANGE,
REVOLUTION (MOULTING), SKINNING, THE BRIDLE; TETRA: 28 - CHANGE AS IDEA
@333:
“We have shown above (§§33, 34): that the purity of the categories from all admixture with sensory determinations can mislead reason into
extending their use entirely beyond all experience to things in
themselves; and yet, because the categories are themselves unable to
find any intuition that could provide them with significance and sense
in *CONCRETO*, they cannot in and of themselves provide any determinate concept of anything at all, though they can indeed, as mere logical functions, represent a thing in general:
<http://www.grapple369.com/images/Grumble-HeteroSquare-Order.jpeg>
AS THEN THE EXPRESSION OF THE #390 - SOVEREIGN'S *RESERVE* (APODIDOMI
v's DIDOMI) RIGHT IN DEPLOYING THE #45 - HETERO SQUARE SPIROGYRA ORDER
ARRAY BEING CONSISTENT WITH THE USAGE WITHIN THE GENERAL #391 -
HOMOGENEOUS PROTOTYPE:
#1 + #2 + #3 = @6 - FORM OF NATURE / @3 - NATURE SURMOUNTS NATURE: the
people of @1 - New South Wales, @2 - Victoria, @3 - South Australia, @4
- Queensland, and @5 - Tasmania and also @6 - Western Australia, should
be united in a Federal Commonwealth of Australia
#8 + #9 + #4 = @21 - AUTONOMOUS NATURE {LIABILITY}: 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.
#7 + #6 + #5 = @18 - FORM OF NATURE: And whereas by “The Commonwealth of Australia Constitution Act 1900,” it is amongst other things enacted,
that we may authorise the Governor General to appoint any person or
persons, jointly or severally, to be his Deputy or Deputies within any
part of Our Commonwealth, and in that capacity to exercise, during the pleasure of the Governor General such powers, and functions of the said Governor General as he thinks fit to assign to such Deputy or Deputies, subject to any limitations expressed or directions given by Us: Now We
do hereby authorise and empower Our said Governor General subject to
such limitations and directions as aforesaid, to appoint any person or persons, jointly or severally, to be his Deputy or Deputies within any
part of Our said Commonwealth of Australia, and in that capacity to
exercise, during his pleasure, such of his powers and functions, as he
may deem it necessary or expedient to assign to him or them: Provided
always, that the appointment of such a Deputy or Deputies shall not
affect the exercise by the Governor General himself of any power or
function.
Now *HYPERBOLICAL* {ie.
the use of exaggeration as a rhetorical device or figure of speech. In rhetoric, it is also sometimes known as auxesis (literally 'growth'). In poetry and oratory, it emphasizes, evokes strong feelings, and creates
strong impressions. As a figure of speech, it is usually not meant to be taken literally.
YOUR ROMAN #371 - EMPEROR HAS NO #439 - CLOTHES AND HIS GROTESQUE ANTHROPOLOGY IS AN INSENSIBILITY TO #322 - DEMOCRATIC PRINCIPLES = @45 -
I AM NOT A DOER OF WRONG + @102 - I AM NOT RAPACIOUS + @175 - MARRIAGE
(I AM NOT A TRANSGRESSOR).
HANS CHRISTIAN ANDERSON’S TALE WAS PUBLISHED PRIOR TO QUEEN VICTORIA’S REIGN AS THE SECOND LONGEST SERVING MONARCH.
} objects of this kind are what are called noumena or pure beings of the understanding (better: beings of thought) – such as, e.g., substance,
but which is thought without persistence in time, or a cause, which
would however not act in time, and so on – because such predicates are attributed to these objects as serve only to make the lawfulness of experience possible, and yet they are nonetheless deprived of all the conditions of intuition under which alone experience is possible, as a
result of which the above concepts again lose all significance.
But if reason, which can never be fully satisfied with any use of the
rules of the understanding in experience because such use is always
still conditioned, requires completion of this chain of conditions, then
the understanding is driven out of its circle, in order partly to
represent the objects of experience in a series stretching so far that
no experience can comprise the likes of it, partly (in order to complete
the series) even to look for noumena entirely outside [IDEA: @333] said experience to which reason can attach the chain and in that way,
independent at last of the conditions of experience, nonetheless can
make its hold complete.
These then are the transcendental ideas, which, although in accordance
with the true but hidden end of the natural determination of our reason
they may be aimed not at overreaching concepts but merely at the
unbounded expansion of the use of concepts in experience, may
nonetheless, through an inevitable illusion, elicit from the
understanding a transcendent use, which, though *DECEITFUL*, nonetheless cannot be curbed by any resolve to stay within the bounds of experience,
but only through scientific instruction and hard work.” [pages 84 to 85]
Additional preliminary notes on the formulation of #1364 - PARADIGM FOR UNDERSTANDING QUEEN VICTORIA'S LETTERS PATENT DATED 29 OCTOBER 1900:
TOOLS of #491 - RULE {@82 - TERMS OF CONTINUITY} and #873 - COMPASS
{@205 - PRINCIPLES OF PROBITY AS PERSISTENT SUBSTANCE}
% 81 - SOVEREIGN JUXTAPOSITION PRINCIPLE + @1 - SELF IDENTITY = @82 -
TERMS OF CONTINUITY
PLUS
@205 - PRINCIPLES OF PROBITY AS PERSISTENT SUBSTANCE
EQUALS
@287 = #41 x 7 as INTELLECTUS IS GENITIVE VOLUNTĀTIS
THAT #491 - PATER FAMILIAS + @1 - SELF IDENTITY = #492 - VOLUNTARY FREE
WILL / #41 x 12 - CIRCULARITY OF BEING
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