XPost: alt.culture.south-africa, alt.fan.countries.ghana, alt.culture.african XPost: alt.politics.africa

Our informal research as nature observations into a tripartite
hypostasis, being then a crucible in which the viable changes take place
within a dynamic of a subordinate bipartite hypostasis, we reasonable
deduce that these meta descriptor prototypes (ie. @1 - SELF + @80 -
LABOURING) possess a seminal neural linguistic correspondence, by number
a disposition of good, and an inherent capacity by necessity to act as cognition boundaries for homo sapience in accordance with an ONTIC /
DEME grounding that is then validated by IDEA substantiation through a
moral framework of #451 - PRAXIS OF RATIONALITY STRATA AND SPECTRUM
(#81: #452 ... #532).

Whereas of animalistic nature, DE ZENGOTITA surmises (ie. to paraphrase
in then ignoring any reductio ad absurdum such as shark hunting) that
"together accident and necessity constitute the real, and nature once
reigned supreme as the source of both. Where they hold sway, we do not
(ie. excepting that "MAN IN OUR IMAGE AFTER OUR LIKENESS AND LET THEM
HAVE #209 - *DOMINION*-H7287" [Genesis 1:26] includes over BESTIAL
persons). They are what comes from *BEYOND*. Preserved, contained, domesticated--nature can't deliver like she used to but some folks go to
great lengths trying to recover her original power (dunamis, energeia or exousia?) and meaning." [page 213]

Aristotle similarly invented a three-ring circus of a word: entelécheia
(#1011 = ἐντελέχεια / ONTIC: #385; DEME: #667; MALE: #392, FEME: #201)
which is at the heart of everything in his thinking, including the
definition of motions. Such word is derived by combining entelēs (ἐντελής, 'complete, full-grown') with echein (= hexis, to be a certain way by the continuing effort of holding on in that condition), while at
the same time punning on endelecheia (ἐνδελέχεια, 'persistence') by inserting telos (τέλος, 'completion').

<http://www.grapple369.com/?idea:201,385,392,667,1011>

#451 - PRAXIS OF RATIONALITY STRATA AND SPECTRUM (#81: #452 ... #532) as
[#400, #5, #6, #40] / [#400, #5, #6, #600] /
#1011 as [#400, #5, #6, #600] = tᵉhôwm (H8415): {UMBRA: #451 % #41 =
#41} 1) deep, depths, deep places, *ABYSS*, the deep, sea; 1a) deep (of subterranean waters); 1b) deep, sea, abysses (of sea); 1c) primeval
ocean, deep; 1d) deep, depth (of river); 1e) abyss, the grave;

#506 = #451 - PRAXIS OF RATIONALITY + #55 - DIMINISHMENT (CHIEN) as
[#200, #1, #300, #5] /
#1011 as [#40, #200, #1, #300, #400, #10, #20, #600] = riʼshâh (H7221): {UMBRA: #506 % #41 = #14} 1) *BEGINNING* *TIME*, early time;

#1011 as [#5, #400, #6, #200, #400] = tôwrâh (H8451): {UMBRA: #611 % #41
= #37} 1) law, direction, instruction; 1a) *INSTRUCTION*, *DIRECTION*
(*HUMAN* *OR* *DIVINE*); 1a1) body of prophetic teaching; 1a2)
instruction in Messianic age; 1a3) body of priestly direction or
instruction; 1a4) body of legal directives; 1b) law; 1b1) law of the
burnt offering; 1b2) of special law, codes of law; 1c) custom, manner;
1d) the Deuteronomic or Mosaic Law;

#1011 as [#1, #50, #70, #40, #800, #50] = ánomos (G459): {UMBRA: #431 %
#41 = #21} 1) destitute of (the Mosaic) law; 1a) *OF* *THE* *GENTILES*;
2) *DEPARTING* *FROM* *THE* *LAW*, *A* *VIOLATOR* *OF* *THE* *LAW*,
*LAWLESS*, *WICKED*;

"TO THEM THAT ARE *WITHOUT*-G459 *LAW*-G459, as *WITHOUT*-G459
*LAW*-G459, (BEING NOT *WITHOUT*-G459 *LAW*-G459 TO GOD, BUT UNDER THE
LAW TO CHRIST,) THAT I MIGHT GAIN THEM THAT ARE *WITHOUT*-G459
*LAW*-G459." [1Corinthians 9:21]

WHERE #506 = #451 - PRAXIS OF RATIONALITY + #55 - DIMINISHMENT (CHIEN):
"Evil acts that ignore the conscience diminish the heart. As the moral
will is weakened over time, the body's physical store of ch'i is
gradually depleted. Once hidden inner weaknesses affect the entire body,
the damage they have wrought becomes obvious to all. Then "WHAT TRULY IS
INSIDE TAKES FORM ON THE OUTSIDE." Though the petty man tries to
attribute his failing powers to an innate incapacity for Good, the truth
is that he himself has stunted his own development by hampering his conscience...

Occasionally, the graph translated as "ceremony" means "*CANONS*" or
"*RULES*." It is conceivable, then, that YANG HSIUNG makes a second
argument: laws should be promulgated only when they demonstrably keep
the population from committing evil actions. When laws are kept to a
minimum, men will work to restrain themselves. This will lead to social
order and the glory of the dynastic house." [@1, pages 332, 333]

#473 = #451 - PRAXIS OF RATIONALITY + #22 - RESISTANCE (KE) as [#5, #80,
#8, #100, #20, #5, #200, #5, #50] /
#1011 as [#5, #80, #1, #100, #20, #5, #800] = eparkéō (G1884): {UMBRA:
#1011 % #41 = #27} 1) to avail or be strong enough for; 1a) *TO* *WARD*
*OFF* *OR* *DRIVE* *AWAY*, *A* *THING* *FOR* *ANOTHER'S* *ADVANTAGE*;
1a1) a thing from anyone, to defend; 1b) to aid, give assistance,
relieve; 1b1) to give aid from one's own resources;

WHERE #473 = #451 - PRAXIS OF RATIONALITY + #22 - RESISTANCE (KE): "The
first position, which marks the Beginning of Thought, depicts the inner workings of the heart / mind, where seeds of goodness are implanted, as
well as impulses toward evil. If an individual assiduously works to
develop the good within, he will grow in moral strength as his evil
impulses wane. If, however, the individual fails to develop his
potential for Good, his inner resistance to evil impulses will break
down. As his mind increasingly fails to distinguish right from wrong, he
will lose all appreciation of "the *TIME*-*­TESTED* *CATEGORIES*." The conscience as moral center will no longer review his conduct daily, nor
will it be able to "assimilate the good" by imitation of the ancients.
In that case, the individual loses all chance to *CULTIVATE* *HIS* *HUMANENESS*, the virtue that *DISTINGUISHES* *HIM* *FROM* *THE* *BRUTES*.

APPRAISAL #2: Sealing off internal evil
Makes propriety profound.
FATHOMING #2: Sealing off internal evil
Means: Hidden propriety is marvellous.

In a contrast to the preceding verses, this poem presents a good person,
who steadfastly contains his evil impulses, lest his moral courage be
sapped. As the individual becomes more fully human, he finally achieves
that mysterious charisma associated with the ancient sage-­kings. The
most significant acts of resistance, then, often take place in the
hidden recesses of the heart and mind." [@1, pages 190, 191]

#209 as [#200 as #38 - FULLNESS (SHENG), #4 - BARRIER (HSIEN), #5 -
KEEPING SMALL (SHAO)] = râdâh (H7287): {UMBRA: #209 % #41 = #4} 1) *TO* *RULE*, *HAVE* *DOMINION*, *DOMINATE*, *TREAD* *DOWN*; 1a) (Qal) to have dominion, rule, subjugate; 1b) (Hiphil) to cause to dominate; 2) to
scrape out; 2a) (Qal) to scrape, scrape out;

#200 % #81 = #38 - FULLNESS (SHENG): "In the world of Man, the moral
person brimming with virtue is ready to "curb evil and foster good."6 Misfortune comes, however, to those bloated by arrogance or by unhealthy desires for profit or position." [@1, page 255]

#4 - BARRIER (HSIEN): "All three texts illustrate human reliance upon a
variety of aids, including tools and specialists, in building the
civilized order. However, the Changes focuses upon carting, wooing, and
hunting while Yang Hsiung considers many different barriers in his
examination of human response to the outside world.

The single character of the tetragram title refers to a crossbar at an entrance, to separating pens devised for domesticated animals, or to the
horse corral. From these root meanings there evolved more abstract ideas
of "defense," "obstacle," and "interception." Barriers are good if they
prevent outside influences from harming the vital inner core. Earlier,
the LAO TZU had advised the individual to:

Block the openings,
Bar the gates,
And all your life you will not run dry.

Certain physical techniques, including breath control, were designed specifically to stave off the daily depletion of bodily ch'i that ended
in death. Meanwhile, the early Confucians focused instead on the
preservation of integrity. For them, the single best barrier was to be
found in the thorough habituation to goodness that obstructs evil
impulses: "Use Duty to bar [evil in] oneself. Use the rites to bar it."
At the same time, certain barriers admittedly have a negative impact in
that they prevent good influences from penetrating. The Logicians used
the metaphor of "separating pens" to talk of "restricted viewpoints"
that prejudice the individual against the truth." [@1, page 107]

#5 - KEEPING SMALL (SHAO): "In terms of language it is one of the
simplest tetragrams since it borrows almost all of its images directly
from the correspondent Changes hexa­gram entitled Modesty. The
"Judgment" to that hexagram says:

It is the way of Heaven to empty the full and increase the modest. It is
the way of Earth to cramp the full and augment the modest. *SPIRITS*
*AND* *GODS* *HARM* *THE* *FULL* *AND* *PROSPER* *THE* *MODEST*. It is
the way of Man to hate fullness and love the modest.

In similar language, the LAO TZU describes Heaven's Way:

What is high, it presses down.
What is low, it lifts up.
The excessive it takes from,
The deficient it gives to.

Since the superior man by definition models his behaviour on Heaven and
Earth at all times, he also acts to "reduce the excessive and augment
the deficient." According to the Confucians, he carries out this
"godlike" task by implementing ritual in every aspect of his life.

By Han times, humility or self­-deprecation (i.e. reducing the
excessive) was elevated to one of the major virtues. Whatever his
personal circumstances, the good man does not seek to blame others for
his own faults; above all, he does not boast of wealth or position.
Instead, he creates order precisely by condescending to share credit and resources with his inferiors, an attitude which endears him to them, and
makes them accede to his moral and/or political rule.8 At the same time,
the courteous humility of the good man elicits valuable advice from
potential allies. For these reasons, whether in humble circumstances or
in power, the superior man downplays his own achievements.

This emphasis upon self­-deprecation seems to have been a relatively
recent invention in Yang's time. More ancient texts, including the Odes
and the Documents, argue that each man should act in a way appropriate
to his social station. Inferiors must not arrogate powers to themselves
and superiors are expected to display the inherent majesty of their
positions by impressive ceremonial display, though swagger and arrogance
are always misplaced. It was apparently the late Warring States
quietists who elevated self-­deprecation to a major virtue, regardless
of the individual's status.

Eventually, those in high position come to see modesty as a technique
useful in circumventing the usual cyclical downturns of fate. In cosmic
terms, "reversal is the [characteristic] movement of the Tao," so that
each thing falls prey to swift decline immediately after reaching full development. Only "holding fast to the submissive" (keeping away from
the apex of florescence) can forestall inexorable devolution within the cyclical process. In purely human terms, excessive brilliance of any
type is best hidden lest it awaken the jealousy and enmity of fellow men
or the gods. " [@1, page2 113, 114]

    #253 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#30, #5, #3, #5, #10, #200] /
#296 = [#65, #41, #17, #57, #33, #9 - BRANCHING OUT (SHU), #49 - FLIGHT
(T'AO), #25 - CONTENTION (CHENG)] as [#5, #10, #80, #1, #200] = légō
(G3004): {UMBRA: #838 % #41 = #18} 1) to say, to speak; 1a) affirm over, maintain; 1b) to teach; 1c) to exhort, advise, to command, direct; 1d)
to point out with words, intend, mean, mean to say; 1e) to call by name,
to call, name; 1f) to speak out, speak of, mention;

    #183 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#30, #70, #3,
#70, #10] = lógos (G3056): {UMBRA: #373 % #41 = #4} 1) of speech; 1a)
*A* *WORD*, *UTTERED* *BY* *A* *LIVING* *VOICE*, *EMBODIES* *A*
*CONCEPTION* *OR* *IDEA*; 1b) what someone has said; 1b1) a word; 1b2)
the sayings of God; 1b3) decree, mandate or order; 1b4) of the moral
precepts given by God; 1b5) Old Testament prophecy given by the
prophets; 1b6) what is declared, a thought, declaration, aphorism, a
weighty saying, a dictum, a maxim; 1c) discourse; 1c1) the act of
speaking, speech; 1c2) the faculty of speech, skill and practice in
speaking; 1c3) a kind or style of speaking; 1c4) a continuous speaking discourse - instruction; 1d) doctrine, teaching; 1e) anything reported
in speech; a narration, narrative; 1f) matter under discussion, thing
spoken of, affair, a matter in dispute, case, suit at law; 1g) the thing
spoken of or talked about; event, deed; 2) its use as respect to the
MIND alone; 2a) reason, the mental faculty of thinking, meditating,
reasoning, calculating; 2b) account, i.e. regard, consideration; 2c)
account, i.e. reckoning, score; 2d) account, i.e. answer or explanation
in reference to judgment; 2e) relation, i.e. with whom as judge we stand
in relation; 2e1) reason would; 2f) reason, cause, ground; 3) In John,
denotes the essential Word of God, Jesus Christ, the personal wisdom and
power in union with God, his minister in creation and government of the universe, the cause of all the world's life both physical and ethical,
which for the procurement of man's salvation put on human nature in the
person of Jesus the Messiah, the second person in the Godhead, and shone
forth conspicuously from His words and deeds.;

    #173 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#2, #10, #2, #30, #9, #70, #50] = biblíon (G975): {UMBRA: #174 % #41 = #10} 1) a small
*BOOK*, a scroll, a written document; 2) a sheet on which something has
been written; 2a) *A* *BILL* *OF* *DIVORCEMENT*;
"AND HE *SAITH*-G3004: UNTO ME, SEAL NOT THE *SAYINGS*-G3056: OF THE
PROPHECY OF THIS *BOOK*-G975: FOR THE TIME IS AT HAND.

HE THAT IS *UNJUST*-G91, LET HIM BE *UNJUST*-G91 STILL:

#461 = #451 - PRAXIS OF RATIONALITY + #10 - DEFECTIVENESS / DISTORTION
(HSIEN) as [#1, #4, #10, #20, #8, #200, #8, #10, #200] = adikéō (G91): {UMBRA: #840 % #41 = #20} 1) absolutely; 1a) *TO* *ACT* *UNJUSTLY* *OR* *WICKEDLY*, *TO* *SIN*; 1b) to be a criminal, to have violated the laws
in some way; 1c) to do wrong; 1d) to do hurt; 2) transitively; 2a) to do
some wrong or sin in some respect; 2b) to wrong some one, act wickedly
towards him; 2c) to hurt, damage, harm;

WHERE #461 = #451 - PRAXIS OF RATIONALITY + #10 - DEFECTIVENESS /
DISTORTION (HSIEN): "YANG HSIUNG's language is reminiscent of the Book
of Changes tradition:

Rectify the base and the myriad things will be in good order. But if you
are off by a hair's breadth [at the *BEGINNING*], you will miss by a
thousand li [at the *END*]. . . . Thus to conduct his affairs the noble
man carefully considers the beginning.

Like the Changes, the Mystery emphasizes the ease with which a minor
deviation from the Way leads over time to ever greater errors. As the
proverb goes, "There is nothing better than preventing depravity at its inception."

The same lines, of course, fit a second topic, that of logical argument, equally well, with the early Chinese equating illogic with a "turn off
course." Since Position 1 represents the Beginning of Thought, the
reader is urged not to stray from rational discourse." [@1, page 140]

AND HE WHICH IS *FILTHY*-G4510:, LET HIM BE *FILTHY*-G4510: STILL:

#1450 as [#100, #400, #80, #70, #800] = rhypóō (G4510): {UMBRA: #1450 %
#41 = #15} 1) to *MAKE* *FILTHY*, *DEFILE*, *SOIL*; 2) to be filthy
(morally);

#458 = #451 - PRAXIS OF RATIONALITY + #7 - ASCENT (CHANG) as [#1, #80,
#1, #100, #50, #8, #200, #8, #10] /
#1450 as [#1, #80, #1, #100, #50, #8, #200, #1, #200, #9, #800] =
aparnéomai (G533): {UMBRA: #358 % #41 = #30} 1) to deny; 1a) *TO*
*AFFIRM* *THAT* *ONE* *HAS* *NO* *ACQUAINTANCE* *OR* *CONNECTION* *WITH* *SOMEONE*; 1b) to forget one's self, lose sight of one's self and one's
own interests;

WHERE #458 = #451 - PRAXIS OF RATIONALITY + #7 - ASCENT (CHANG): "Once
his unstable character is unmasked, the disapprobation of others will
only hasten his downfall.

APPRAISAL #5: Rising from the deep marsh, a crane calls,
Stepping up to Heaven, unashamed.
FATHOMING #5: A calling crane, unashamed,
Means: He has what it takes at center.

In China, the crane is associated with longevity. It is also known to
fly high. In ancient Chinese imagery, then, the figure of the calling
crane symbolizes the *SUPERIOR* *MAN* *WHOSE* *REPUTATION* *IS* *WELL*
*KNOWN*. This crane is "unashamed," despite the bold daring of its
initiative, because its pure heart deserves such swift advance. His call
is heard in all directions since virtue compels men to follow its
suasive example.

As Position 5 corresponds to the Son of Heaven, one early commentator is
quick to see in these lines a celebration of the virtuous commoner's
rise from obscurity to the imperial throne.

APPRAISAL #6: He ascends to the hall,
His upper and lower garments reversed. Men at court are dismayed.28
FATHOMING #6: Ascending to the hall in disarray
Means: The great masses are lost.

Ode 100 uses *CLOTHES* *IN* *DISARRAY* *AS* *A* *STOCK* *METAPHOR* *TO* *CRITICIZE* *DISORDER* at court. In his haste, an official confuses
jacket and skirt, top and bottom. This reversal indicates *SUBVERSION*
*OF* *THE* *PROPER* *HIERARCHICAL* *RELATIONS* (such as might occur when
an official or empress arrogates imperial power). Those who witness this
breach in ritual recognize it as an evil omen. Not surprisingly, all
onlookers try to distance themselves from the perpetrator. The fault is considered especially grave since it occurs in the formal audience hall
where the community gathers for the celebration of solemn rites. Due to
the magnitude of error, dissatisfaction soon spreads beyond the inner
circles of the court to the masses.

An alternate interpretation draws upon Yang's use of the same metaphor
in the Model Sayings to suggest the *HETERODOX* *ADHERENTS* of the
Hundred Schools Philosophers, who reject the Classics associated with Confucius." [@1, pages 128, 129]

AND HE THAT IS *RIGHTEOUS*-G1342:, LET HIM BE *RIGHTEOUS*-G1342: STILL:

#46 - ENLARGEMENT (K'UO) as [#4, #10, #20, #1, #10, #1] /
#515 = #451 - PRAXIS OF RATIONALITY + 64 - SINKING (CH'EN) as [#4, #10,
#20, #1, #10, #70, #400] = díkaios (G1342): {UMBRA: #315 % #41 = #28} 1) *RIGHTEOUS*, *OBSERVING* *DIVINE* *LAWS*; 1a) in a wide sense, upright, righteous, virtuous, keeping the commands of God; 1a1) *OF* *THOSE*
*WHO* *SEEM* *TO* *THEMSELVES* *TO* *BE* *RIGHTEOUS*, *WHO* *PRIDE* *THEMSELVES* *TO* *BE* *RIGHTEOUS*, *WHO* *PRIDE* *THEMSELVES* *IN*
*THEIR* *VIRTUES*, *WHETHER* *REAL* *OR* *IMAGINED*; 1a2) innocent,
faultless, guiltless; 1a3) used of him whose way of thinking, feeling,
and acting is wholly conformed to the will of God, and who therefore
needs no rectification in the heart or life; i) only Christ truly; 1a4) approved of or acceptable of God; 1b) in a narrower sense, rendering to
each his due and that in a judicial sense, passing just judgment on
others, whether expressed in words or shown by the manner of dealing
with them;

WHERE #46 - ENLARGEMENT (K'UO): "At the same time, an enlarged entry
implies increased contact with the outside world. Such contact can
continue in safety so long as the basic structural elements of the house
are strong. By analogy, so long as the good person is strongly committed
to the Way (eg: "AND WHEN #578 - *FELIX*-G5344: HEARD THESE THINGS,
HAVING MORE PERFECT *KNOWLEDGE*-G1492: OF THAT *WAY*-G3598:..." [Acts
24:22]), he is able to realize future plans without endangering himself.

The gate may also indicate the capital (specifically, the palace
complex), while the doors stand for the common people. Merit serves a protective function, increasing support at court and among the populace.

APPRAISAL #5: Heaven's gate is opened wide,
Extending the steps of its hall.
This may give rise to error.
FATHOMING #5: That Heaven's gate is opened wide
Means: Virtue cannot fill the sacred hall.

Heaven wishes to favour those below, especially the ruling elite, so its
gate is opened wide to promote free communication with those on earth.
That the steps extend straight to its formal audience hall signifies the relative ease with which the ruler should be able to achieve the
fundamental task of bridging Heaven­ and­ Man by self­ cultivation."
[@1, page 292]

WHERE #515 = #451 - PRAXIS OF RATIONALITY + 64 - SINKING (CH'EN): "With
the mind besotted with sensory delights, no time or energy remains for
the "tried and straight" Way transmitted from the Ancients. Adherence to
the Tao eventually yields more reliable pleasures for the individual. To
be oblivious to the greater moral good makes us in effect deaf and blind
to its advantages.

APPRAISAL #4: The wan­ch'u lowers its gaze, wǎn chú
Eating the bitter bamboo, as is right.
FATHOMING #4: A fledgling phoenix drops down to look.
Means: This is the way it selects its food.

The singular purity of the mythical wan­ch'u is proven in Chinese
tradition by its unerring taste for the finest. It is said:

In the south there is a bird called the Wan­ch'u, which alights only on
the rarest of trees, eats nothing but the fruit of the Lien, and drinks
only from springs of sweet water. The moral person is equally choosy
when it comes to selecting who and what will sustain him.

APPRAISAL #5: Eagle and hawk soar high
But sink their bellies low.
They prefer new hatched things,
Disdaining good rice gruel.
FATHOMING #5: That eagle and hawk soar high
Means: They fasten on rotten stuff.

The eagle and hawk are among the most majestic of birds. Due to the
power and size of their wings, they easily soar high above ordinary
birds. In this, they are like the person ambitious for high position. Unfortunately, *HIGH* *POSITION* *IS* *NO* *GUARANTEE* *OF* *RIGHT*
*CONDUCT*. In certain cases, a propensity for "high­flying" is coupled
with a vicious or perverse nature." [@1, pages 366, 367]

AND HE THAT IS *HOLY*-G40:, LET HIM BE *HOLY*-G37: STILL.

#484 = #451 - PRAXIS OF RATIONALITY + #33 - CLOSENESS (MI) as [#1, #3,
#10, #70, #400] = hágios (G40): {UMBRA: #284 % #41 = #38} 1) most holy
thing, *A* *SAINT*;

WHERE #484 = #451 - PRAXIS OF RATIONALITY + #33 - CLOSENESS (MI): "As
"the two become one," the bond between yang ch'i and Heaven be­ comes a
fit symbol for suitably intimate relations of all kinds, especially the
primary bonds within the family and between ruler and official. The
myriad things for their part unconsciously imitate these tight psychic
bonds by physical proximity. As they grow larger and more numerous, they
crowd against one another until no space is left between.

Tetragram 33 variously applies the idea of "no gap" to cosmogonic stages
(where it describes the undifferentiated chaos of primordial ch'i); to
spatial relations; to unbroken feelings of good fellowship; to political alliances and kinship ties; and to a perfect "fit" between perceptual
knowledge and external reality, between human potential and its
actuality. "No gap" may also refer to absolute correspondence between
ascribed social roles and individual acts, another "fit" usually
identified by the catchword ''rectification of names" (cheng ming). In
all these cases, wherever no gap prevails, the individual, society, and
cosmos operate in perfect harmony." [@1, pages 234, 235]

#521 = #451 - PRAXIS OF RATIONALITY + #70 - SEVERANCE (KE) as [#1, #3,
#10, #1, #200, #1, #300, #5] = hagiázō (G37): {UMBRA: #822 % #41 = #2}
1) to render or acknowledge, or to be venerable or hallow; 2) *TO*
*SEPARATE* *FROM* *PROFANE* *THINGS* *AND* *DEDICATE* *TO* *GOD*; 2a) consecrate things to God; 2b) dedicate people to God; 3) to purify; 3a)
to cleanse externally; 3b) to purify by expiation: free from the guilt
of sin; 3c) *TO* *PURIFY* *INTERNALLY* *BY* *RENEWING* *OF* *THE* *SOUL*; 
WHERE #521 = #451 - PRAXIS OF RATIONALITY + #70 - SEVERANCE (KE): " One
can apportion courtesy and care to all, without fear of the supply ever
running out. Paradoxically, the more generous the gift, the more the
giver receives.

FATHOMING #7: Violet rainbows, carnelian clouds
Like friends encircle the sun.
His affliction is not excised.
FATHOMING #7: Violet rainbows and carnelian clouds
Means: He does not know to cut them.

Spectacular rainbows and brightly coloured clouds, for all their
apparent beauty, lead the eye away from the sun. If brilliant but
cunning advisors surround the leader, they may try to compete with him
for attention or prevent his light from reaching the common people.
Relations with such advisors should be severed." [@1, page 386]

AND, BEHOLD, I COME QUICKLY; AND MY REWARD IS WITH ME, TO GIVE EVERY MAN ACCORDING AS HIS WORK SHALL BE.

    #300 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#5, #200, #40,
#5, #50] /
#65 as [#5, #10, #40, #10] = eimí (G1510): {UMBRA: #65 % #41 = #24} 1)
to be, *TO* *EXIST*, to happen, to be present;

*I* *AM*-G1510: ALPHA AND OMEGA, THE BEGINNING AND THE END, THE FIRST
AND THE LAST.

    #173 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#40, #1, #20,
#1, #100, #10, #1] /
    #183 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#40, #1, #20,
#1, #100, #10, #1, #10] = makários (G3107): {UMBRA: #442 % #41 = #32} 1) *BLESSED*, happy;

    #317 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#5, #10, #200,
#8, #30, #9, #5, #50] = eisérchomai (G1525): {UMBRA: #1041 % #41 = #16}
1) to go out or come in: to enter; 1a) of men or animals, as into a
house or a city; 1b) of Satan taking possession of the body of a person;
1c) of things: as food, that enters into the eater's mouth; 2) metaphor;
2a) *OF* *ENTRANCE* *INTO* *ANY* *CONDITION*, *STATE* *OF* *THINGS*,
*SOCIETY*, *EMPLOYMENT*; 2a1) to arise, come into existence, begin to
be; 2a2) of men, to come before the public; 2a3) to come into life; 2b)
*OF* *THOUGHTS* *THAT* *COME* *INTO* *THE* *MIND*;

*BLESSED*-G3107: ARE THEY THAT *DO*-G4160: HIS COMMANDMENTS, THAT THEY
MAY HAVE RIGHT TO THE TREE OF LIFE, AND MAY *ENTER*-G1525: IN THROUGH
THE GATES INTO THE CITY.

#328 as [#80, #5, #80, #70, #10, #8, #20, #5, #50] /
#473 = #451 - PRAXIS OF RATIONALITY + #22 - RESISTANCE (KE)
(*TIME*-*­TESTED* *CATEGORIES* *TO* *CULTIVATE* *HUMANENESS* *TO* *DISTINGUISH* *THE* *BRUTES*) as [#80, #70, #10, #8, #300, #5] = poiéō (G4160): {UMBRA: #965 % #41 = #22} 1) to make; 1a) with the names of
things made, to produce, construct, form, fashion, etc.; 1b) *AUTHORS* / *DOERS* *OF* *A* *THING* (*CAUSE*); 1c) to make ready, to prepare; 1d)
to produce, bear, shoot forth; 1e) to acquire, to provide a thing for
one's self; 1f) to make a thing out of something; 1g) to (make i.e.)
render one anything; 1g1) to (make i.e.) constitute or appoint one
anything, to appoint or ordain one that; 1g2) to (make i.e.) declare one anything; 1h) to put one forth, to lead him out; 1i) to make one do
something; 1i1) cause one to; 1j) to be the authors of a thing (to
cause, bring about); 2) to do; 2a) to act rightly, do well; 2a1) to
carry out, to execute; 2b) to do a thing unto one; 2b1) to do to one;
2c) with designation of time: to pass, spend; 2d) to celebrate, keep;
2d1) to make ready, and so at the same time to institute, the
celebration of the passover; 2e) to perform: to a promise;

#328 = [#69, #45, #21, #61, #37, #13 - INCREASE (TSENG), #53 - ETERNITY
(YUNG), #29 - DECISIVENESS (TUAN)]

#45 #5 #61
#53 #37 #21
#13 #69 #29
= #111 / #333 {#FIVE: TEMPLATE IDEA #328 FOR REDUCTIO AD HITLERUM TABLE
TALK (1941-1944)}

<http://www.grapple369.com/?idea:69,114,135,196,233,246,299,328>

#114 = [#69, #45]
#135 = [#69, #45, #21]
|
|
|
#246 - THE ORACLES (#246 - ʼimrâh (H565): *WORD* as #410 - dâth (H1882): *LAW*) OF GOD = [#69, #45, #21, #61, #37 - PURITY (TS'UI), #13 -
INCREASE (TSENG)]

#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)

|
#328 = [#69, #45, #21, #61, #37, #13 - INCREASE (TSENG), #53 - ETERNITY
(YUNG), #29 - DECISIVENESS (TUAN)] as [#6, #1, #300, #6, #5, #10] /
    #312 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#1, #300, #10,
#1] = ʼôsh (H787): {UMBRA: #302 % #41 = #15} 1) *FOUNDATION*;

#328 as [#20, #8, #300] = kachash (H3585): {UMBRA: #328 % #41 = #41} 1) *LYING*, *DECEPTION*; 2) leanness, failure;

    #298 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#6, #5, #70, #2, #200, #10, #5] /
#328 as [#6, #70, #2, #200, #10, #600] /
#333 as [#6, #5, #70, #2, #200, #10, #600] = ʻIbrîy (H5680): {UMBRA:
#282 % #41 = #36} 0) *HEBREW* = 'one from beyond'; 1) a designation of
the patriarchs and the Israelites; 2) a designation of the patriarchs
and the Israelites;

"AND HE SAID UNTO THEM, I AM AN *HEBREW*-H5680; AND I FEAR THE LORD, THE
GOD OF HEAVEN, WHICH HATH MADE THE SEA AND THE DRY LAND." [Jonah 1:9]

#1011 as [#80, #30, #1, #50, #800, #50] = planáō (G4105): {UMBRA: #962 %
#41 = #19} 1) to cause to stray, to lead astray, lead aside from the
right way; 1a) to go astray, wander, roam about; 2) metaphor; 2a) *TO*
*LEAD* *AWAY* *FROM* *THE* *TRUTH*, *TO* *LEAD* *INTO* *ERROR*, *TO*
*DECEIVE*; 2b) to be led into error; 2c) *TO* *BE* *LED* *ASIDE* *FROM*
*THE* *PATH* *OF* *VIRTUE*, *TO* *GO* *ASTRAY*, *SIN*; 2d) to sever or
fall away from the truth; 2d1) *OF* *HERETICS*; 2e) to be led away into
error and sin;

G4105@{
   @1: Sup: 80 - LABOURING: CH'IN (#80); Ego: 80 - LABOURING: CH'IN (#80),
   @2: Sup: 29 - DECISIVENESS: TUAN (#109); Ego: 30 - BOLD RESOLUTION:
YI (#110),
   @3: Sup: 30 - BOLD RESOLUTION: YI (#139 - I HAVE NOT SLAUGHTERED THE SACRED ANIMALS {%13}); Ego: 1 - CENTRE: CHUNG (#111),
   @4: Sup: 80 - LABOURING: CH'IN (#219); Ego: 50 - VASTNESS / WASTING: T'ANG (#161 - I AM NOT A TELLER OF LIES {%9}),
   @5: Sup: 70 - SEVERANCE: KE (#289); Ego: 71 - STOPPAGE: CHIH (#232), \   @6: Sup: 39 - RESIDENCE: CHU (#328); Ego: 50 - VASTNESS / WASTING:
T'ANG (#282),
   Male: #328 - REDUCTIO AD HITLERUM AS IDEA TO SOLID CORE OF NATIONAL SOCIALIST DOCTRINE (*UNDERPINNING* *CHRISTOLOGY*); Feme: #282 - SEE
IMMANUEL KANT'S PROLEGOMENA IDEA
} // #1011

REDUCTIO AD HITLERUM AS IDEA @328 ON 29-30 NOVEMBER 1994: "The
*NATIONAL* *SOCIALIST* *DOCTRINE* is therefore anti-Jewish in excelsis,
for it is both anti-Communist and anti-Christian. National Socialism is
solid to the core, and the whole of its strength is concentrated against
the Jews, even in matters which appear to have a purely social aspect
and are *DESIGNED* *FOR* *THE* *FURTHERANCE* *OF* *THE* *SOCIAL*
*AMENITIES* *OF* *OUR* *OWN* *PEOPLE*." [page 722]

IMMANUEL KANT'S PROLEGOMENA (1783) COMMENTARY ON SECTION #8 - WORTH OF
WATER, EASY BY NATURE; I-CHING: H48 - THE WELL, WELLING; TETRA: 40 -
*LAW* / *MODEL* (FA) AS IDEA @282: "... For now the question runs: How
is it possible to intuit something a priori? An intuition is a
representation of the sort which would depend immediately on the
presence of an object. It therefore seems impossible originally [IDEA
@282] to intuit a priori, since then the intuition would have to occur
without an object being present, either previously or now, to which it
could refer, and so it could not be an intuition. Concepts are indeed of
the kind that we can quite well form some of them for ourselves a priori

[continued in next message]

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* Origin: fsxNet Usenet Gateway (21:1/5)

XPost: alt.culture.south-africa, alt.fan.countries.ghana, alt.culture.african XPost: alt.politics.africa

In some sense the Torah (Old and New Testament) / DAOist Mysteries
portrayal of the noble man as sapient (ie. ūbermensch) v's petty man as bestial (ie. untermensch) dynamic is not unlike the ideal superior man
of the future (ie. stages of development and resurrection-G386
(anastasis) of the dead-G3498 (nekros) [Matthew 22:31] is a concern with
the christological (first-protos ... last-eschatos) basis of #1011 - entelécheia as then vitality to the totality of being: intellectus
strata / praxis spectrum: where 'en' is in the sense "to cause (a person
or thing) to be in" the place, condition, or state named by the stem;
more specifically, "to confine in or place on") who could rise above conventional institutional Christian (religion generally) #65 -
ANTHROPOLOGICAL DOGMA to create and impose his own 'auto nomos' values
in accordance with cosmic patterns, originally described by NIETZSCHE (1883–5) against which unfortunately, the humanist universality of the
imago dei adopted within the 20th century under fascism, was a perverse
racial designation as pseudoscience.

#44 - 𝌱竈 = #495
zào:   1. a furnace, 2. a kitchen stove

#495 = #451 - PRAXIS OF RATIONALITY + #44 - STOVE (TSAO) as [#2, #40,
#7, #40, #6, #400] = mᵉzimmâh (H4209): {UMBRA: #92 % #41 = #10} 1) *PURPOSE*, *DISCRETION*, *DEVICE*, *PLOT*; 1a) purpose; 1b) discretion;
1c) devices (evil);

REDUCTION AD HITLERUM ON 5 JULY 1941 WITH IDEA @1 - IMMATERIAL ELEMENT
TO PYTHAGOREAN THEORY OF NUMBER: "WE MUST DISTINGUISH BETWEEN THE
FASCIST POPULAR MOVEMENT AND THE POPULAR MOVEMENT IN RUSSIA. THE FASCIST MOVEMENT IS A SPONTANEOUS RETURN TO THE TRADITIONS OF ANCIENT ROME. THE
RUSSIAN MOVEMENT HAS AN ESSENTIAL TENDENCY TOWARDS ANARCHY.

BY INSTINCT, THE *RUSSIAN* (ie. untermensch) *DOES* *NOT* *INCLINE*
*TOWARDS* *A* *HIGHER* (ie. ūbermensch) *FORM* *OF* *SOCIETY*." [page 3]

"DORI ME
DORI ME

AMENO
AMENO
OMENARE IMPERAVI AMENO
OMENARE IMPERAVI AMENO

DIMERE, DIMERE MATIRO
DIMERE, DIMERE MATIRO"

{@10: Sup: 14 - PENETRATION: JUI (#448); Ego: 67 - DARKENING: HUI (#638)}

YOUTUBE: "'AMENO' VON RED ARMY CHOIR & VINCENT NICLO"

<https://www.youtube.com/watch?v=S0dSe0JKna4>

#448 as [#6, #30, #300, #6, #50, #50, #6] = lâshôwn (H3956): {UMBRA:
#386 % #41 = #17} 1) tongue; 1a) tongue (of men); 1a1) tongue (literal);
1a2) tongue (organ of speech); 1b) *LANGUAGE*; 1c) tongue (of animals);
1d) tongue (of fire); 1e) wedge, bay of sea (tongue-shaped);

The lyrics of 'AMENO' are in pseudo-Latin, i.e. something that sounds
like Latin, or mixes Latin with words in other languages, but has no
precise meaning.

#638 as [#30, #8, #600] = lâcham (H3898): {UMBRA: #78 % #41 = #37} 1) to fight, do battle, make war; 1a) (Qal) to fight, do battle; 1b) (Niphal)
*TO* *ENGAGE* *IN* *BATTLE*, *WAGE* *WAR*; 2) (Qal) to eat, use as food;

#638 as [#1, #10, #200, #9, #8, #200, #10, #200] = aísthēsis (G144):
{UMBRA: #638 % #41 = #23} 1) *PERCEPTION*, *NOT* *ONLY* *BY* *THE*
*SENSES* *BUT* *BY* *THE* *INTELLECT*; 2) cognition, discernment; 2a) of
moral discernment in ethical matters;

#638 as [#1, #80, #5, #200, #300, #1, #30, #20, #1] = apostéllō (G649): {UMBRA: #1516 % #41 = #40} 1) to order (one) to go to a place appointed;
2) to send away, dismiss; 2a) *TO* *ALLOW* *ONE**TO* *DEPART*, *THAT*
*HE* *MAY* *BE* *IN* *A* *STATE* *OF* *LIBERTY*; 2b) to order one to
depart, send off; 2c) to drive away;

#448 as [#2, #40, #6, #400] / [#2, #40, #400, #6] = mâveth (H4194):
{UMBRA: #446 % #41 = #36} 1) death, dying, Death (personified), *REALM*
*OF* *THE* *DEAD*; 1a) death; 1b) death by violence (as a penalty); 1c)
state of death, place of death;

#448 as [#70, #30, #70, #20, #30, #8, #100, #70, #50] = holóklēros
(G3648): {UMBRA: #598 % #41 = #24} 1) *COMPLETE* *IN* *ALL* *ITS*
*PARTS*, *IN* *NO* *PART* *WANTING* *OR* *UNSOUND*, *COMPLETE*,
*ENTIRE*, *WHOLE*; 1a) of a body without blemish or defect, whether of a
priest or of a victim; 1b) free from sin, faultless; 1c) complete in all respects, consummate;

ONTIC CHECKSUM TOTAL: #228 as [#1, #30, #8, #9, #10, #50, #70, #50] = alēthinós (G228): {UMBRA: #378 % #41 = #9} 1) that which has not only
the name and resemblance, but the real nature corresponding to the name,
*IN* *EVERY* *RESPECT* *CORRESPONDING* *TO* *THE* *IDEA* *SIGNIFIED*
*BY* *THE* *NAME*, *REAL*, *TRUE* *GENUINE*; 1a) opposite to what is fictitious, counterfeit, imaginary, simulated or pretended; 1b) it
contrasts realities with their semblances; 1c) opposite to what is
imperfect defective, frail, uncertain; 2) true, veracious, sincere;

#228 as [#5, #50, #5, #100, #3, #5, #10, #50] = energéō (G1754): {UMBRA:
#968 % #41 = #25} 1) to be operative, be at work, put forth power; 1a)
to work for one, aid one; 2) to effect; 3) *TO* *DISPLAY* *ONE'S*
*ACTIVITY*, *SHOW* *ONE'S* *SELF* *OPERATIVE*;

"SO THEN DEATH *WORKETH*-G1754: IN US, BUT LIFE IN YOU. WE HAVING THE
SAME SPIRIT OF FAITH, ACCORDING AS IT IS WRITTEN, I BELIEVED, AND
THEREFORE HAVE I SPOKEN; WE ALSO BELIEVE, AND THEREFORE SPEAK;

    #328 - NOUMENON RESONANCE FOR 22 OCTOBER 2022 as [#5, #3, #5, #100, #5, #10, #200] = egeírō (G1453): {UMBRA: #923 % #41 = #21} 1) to arouse, cause to rise; 1a) to arouse from sleep, to awake; 1b) *TO* *AROUSE*
*FROM* *THE* *SLEEP* *OF* *DEATH*, *TO* *RECALL* *THE* *DEAD* *TO*
*LIFE*; 1c) to cause to rise from a seat or bed etc.; 1d) to raise up,
produce, cause to appear; 1d1) to cause to appear, bring before the
public; 1d2) to raise up, stir up, against one; 1d3) to raise up i.e.
cause to be born; 1d4) of buildings, to raise up, construct, erect;

KNOWING THAT HE WHICH *RAISED*-G1453: UP THE LORD JESUS SHALL
*RAISE*-G1453: UP US ALSO BY JESUS, AND SHALL PRESENT US WITH YOU." [2Corinthians 4:12-14]

DEME CHECKSUM TOTAL: #117 as [#50, #60, #2, #5] = nᵉçibbâh (H5252):
{UMBRA: #117 % #41 = #35} 1) *TURN* *OF* *AFFAIRS*, a bringing about;

    #131 - NOUMENON RESONANCE FOR 22 OCTOBER 2022 as [#80, #30, #1, #500] /
#117 as [#6, #80, #30, #1] = peleʼ (H6382): {UMBRA: #111 % #41 = #29} 1) wonder, marvel; 1a) wonder (extraordinary, hard to understand thing);
1b) *WONDER* (*OF* *GOD'S* *ACTS* *OF* *JUDGMENT* *AND* *REDEMPTION*);

"WILT THOU SHOW *WONDERS*-H6382: TO THE DEAD?

#152 as [#100, #6, #40, #6] / [#6, #100, #6, #600] /
    #166 - NOUMENON RESONANCE FOR 22 OCTOBER 2022 as [#10, #100, #10,
#40, #6] /
    #192 - NOUMENON RESONANCE FOR 22 OCTOBER 2022 as [#2, #100, #40,
#10, #600] /
    #197 - NOUMENON RESONANCE FOR 22 OCTOBER 2022 as [#2, #100, #40,
#10, #5, #600] = qûwm (H6965): {UMBRA: #146 % #41 = #23} 1) to rise,
arise, stand, rise up, stand up; 1a) (Qal); 1a1) to arise; 1a2) to arise (hostile sense); 1a3) *TO* *ARISE*, *BECOME* *POWERFUL*; 1a4) to arise,
come on the scene; 1a5) to stand; i) to maintain oneself; ii) *TO* *BE* *ESTABLISHED*, *BE* *CONFIRMED*; iii) *TO* *STAND*, *ENDURE*; iv) to be
fixed; v) to be valid; vi) to be proven; vii) to be fulfilled; viii) to persist; ix) to be set, be fixed; 1a6) (Piel); i) to fulfil; ii) to
confirm, ratify, establish, impose; 1a7) (Polel) to raise up; 1a8)
(Hithpael) to raise oneself, rise up; 1a9) (Hiphil); i) to cause to
arise, raise; ii) to raise, set up, erect, build; iii) to raise up,
bring on the scene; iv) to raise up, rouse, stir up, investigate; v) to
raise up, constitute; vi) to cause to stand, set, station, establish;
vii) to make binding; viii) to carry out, give effect to; 1a10) (Hophal)
to be raised up;

    #45 - NOUMENON RESONANCE FOR 22 OCTOBER 2022 as [#5, #10, #6, #4, #500] / [#10, #5, #6, #4, #500] /
#461 = #451 - PRAXIS OF RATIONALITY + #10 - DEFECTIVENESS / DISTORTION
(HSIEN) as [#6, #40, #400, #6, #4, #5] = yâdâh (H3034): {UMBRA: #19 %
#41 = #19} 1) to throw, shoot, cast; 1a) (Qal) to shoot (arrows); 1b)
(Piel) to cast, cast down, throw down; 1c) (Hiphil); 1c1) to give
thanks, laud, *PRAISE*; 1c2) to confess, *CONFESS* (*THE* *NAME* *OF*
*GOD*); 1d) (Hithpael); 1d1) to confess (sin); 1d2) to give thanks;

SHALL THE DEAD *ARISE*-H6965: AND *PRAISE*-H3034: THEE? SELAH." [Psalm
88:10]

<http://www.grapple369.com/?idea:117,228,448,638>

#10 - 𝌏羨 = #461
xiàn:   1. to envy; admire, 2. to *PRAISE*, 3. to covet, 4. to envy;
admire; *PRAISE*; covet

WHERE #461 = #451 - PRAXIS OF RATIONALITY + #10 - DEFECTIVENESS /
DISTORTION (HSIEN): "Those who deviate from the "way of the ancients" manipulate hallowed texts to justify their own corrupt readings. In the Analects, the supreme sage Confucius spoke of himself as "a transmitter,
not a creator."

How, then, can lesser minds at a later date arrogate to themselves the
task of creating new philosophies? What is it in humans that leads them
to prefer novelty over the tried and true ways of the past? Innovators
induce, rather than dispel confusion on key ethical issues. As the
philosopher Mencius (circa 4th B.C.) wrote, "There has never been one
who could straighten others by bending himself."

APPRAISAL #8: Though twisting his foot,
He saves himself from a fall in the ditch.
Now he faces the proper way.
FATHOMING #8: Twisting his foot (羨其足)
Means: He avoids unlucky events.

xiàn (羨): 1. to envy; admire, 2. to *PRAISE*, 3. to covet, 4. to envy; admire; *PRAISE*; covet

qí (其): 1. his; hers; its; theirs, 2. to add emphasis, 3. used when asking a question in reply to a question, 4. used when making a request
or giving an order, 5. he; her; it; them, 6. probably; likely, 7. will,
8. may, 9. if, 10. or, 11. Qi

zú (足): 1. sufficient; enough, 2. Kangxi radical 157, 3. foot, 4. to attain; to suffice; to be qualified, 5. to satisfy, 6. leg, 7. football,
8. fully, 9. sound of footsteps; patter, 10. permitted, 11. to amount
to; worthy, 12. Zu, 13. to step; to tread, 14. to stop; to halt, 15. prosperous, 16. excessive [@2]

Appraisal 8 comes near the end of the cycle. Due to its situation, only
partial success is possible even when the verse, as here, is aligned
with auspicious Day. The ditch is made of dirt; therefore, it stands for
filth and corruption in general. In ancient China, the ditch also
symbolizes ignominious poverty, sickness, and *DEATH*, for in times of
famine or plague, corpses were hurled into wayside ditches without
benefit of formal funerals. To dodge ultimate disaster ("the ditch"),
the individual jerks aside, risking injury to his foot (a mere
appendage, after all). Though he is injured in the process, at least he redirects his life to avoid future disasters. Henceforth, he constrains
himself to conform to the Way." [@1, page 143]

However the unimpeachable nature of ecclesiastics as child sex predators
who are above the reach of law and neither subjected to anything other
than token canonical sanction exhibits the same ignoble (ie. petty man
of humble origin or social status) self justification / righteous mindset:

So heavenly minded and no earthly good!

    #320 - NOUMENON RESONANCE FOR 22 OCTOBER 2022 as [#7, #8, #300, #5]
= záō (G2198): {UMBRA: #808 % #41 = #29} 1) to live, breathe, be among
the living (not lifeless, *NOT* *DEAD*); 2) to enjoy real life; 2a) *TO*
*HAVE* *TRUE* *LIFE* *AND* *WORTHY* *OF* *THE* *NAME*; 2b) active,
blessed, endless in the kingdom of God; 3) to live i.e. pass life, in
the manner of the living and acting; 3a) of mortals or character; 4)
living water, having vital power in itself and exerting the same upon
the soul; 5) metaph. to be in full vigour; 5a) to be fresh, strong,
efficient; 5b) as adj. *ACTIVE*, *POWERFUL*, *EFFICACIOUS*;

"... GOD IS NOT THE GOD OF THE DEAD, BUT OF THE *LIVING*-G2198.

#827 as [#4, #10, #4, #1, #600, #8, #200] = didachḗ (G1322): {UMBRA:
#627 % #41 = #12} 1) teaching; 1a) that which is taught; 1b) doctrine, teaching, concerning something; 2) the act of teaching, instruction; 2a)
in religious assemblies of the Christians, to speak in the way of
teaching, in *DISTINCTION* *FROM* *OTHER* *MODES* *OF* *SPEAKING* *IN* *PUBLIC*;

AND WHEN THE MULTITUDE HEARD THIS, THEY WERE ASTONISHED AT HIS *DOCTRINE*-G1322." [Matthew 22:32-33]

TO BE CONTINUED ...

A revision of this document may be obtained from the following URL:

<http://www.grapple369.com/Groundwork/Way%20Things%20Are.pdf>

On 21/10/2022 16:32, dolf wrote:

Our informal research as nature observations into a tripartite
hypostasis, being then a crucible in which the viable changes take place within a dynamic of a subordinate bipartite hypostasis, we reasonable
deduce that these meta descriptor prototypes (ie. @1 - SELF + @80 - LABOURING) possess a seminal neural linguistic correspondence, by number
a disposition of good, and an inherent capacity by necessity to act as cognition boundaries for homo sapience in accordance with an ONTIC /
DEME grounding that is then validated by IDEA substantiation through a
moral framework of #451 - PRAXIS OF RATIONALITY STRATA AND SPECTRUM
(#81: #452 ... #532).

Whereas of animalistic nature, DE ZENGOTITA surmises (ie. to paraphrase
in then ignoring any reductio ad absurdum such as shark hunting) that "together accident and necessity constitute the real, and nature once
reigned supreme as the source of both. Where they hold sway, we do not
(ie. excepting that "MAN IN OUR IMAGE AFTER OUR LIKENESS AND LET THEM
HAVE #209 - *DOMINION*-H7287" [Genesis 1:26] includes over BESTIAL
persons). They are what comes from *BEYOND*. Preserved, contained, domesticated--nature can't deliver like she used to but some folks go to great lengths trying to recover her original power (dunamis, energeia or exousia?) and meaning." [page 213]

Aristotle similarly invented a three-ring circus of a word: entelécheia (#1011 = ἐντελέχεια / ONTIC: #385; DEME: #667; MALE: #392, FEME: #201)
which is at the heart of everything in his thinking, including the
definition of motions.  Such word is derived by combining entelēs (ἐντελής, 'complete, full-grown') with echein (= hexis, to be a certain
way by the continuing effort of holding on in that condition), while at
the same time punning on endelecheia (ἐνδελέχεια, 'persistence') by
inserting telos (τέλος, 'completion').

<http://www.grapple369.com/?idea:201,385,392,667,1011>

#451 - PRAXIS OF RATIONALITY STRATA AND SPECTRUM (#81: #452 ... #532) as [#400, #5, #6, #40] / [#400, #5, #6, #600] /
#1011 as [#400, #5, #6, #600] = tᵉhôwm (H8415): {UMBRA: #451 % #41 =
#41} 1) deep, depths, deep places, *ABYSS*, the deep, sea; 1a) deep (of subterranean waters); 1b) deep, sea, abysses (of sea); 1c) primeval
ocean, deep; 1d) deep, depth (of river); 1e) abyss, the grave;

#506 = #451 - PRAXIS OF RATIONALITY + #55 - DIMINISHMENT (CHIEN) as
[#200, #1, #300, #5] /
#1011 as [#40, #200, #1, #300, #400, #10, #20, #600] = riʼshâh (H7221): {UMBRA: #506 % #41 = #14} 1) *BEGINNING* *TIME*, early time;

#1011 as [#5, #400, #6, #200, #400] = tôwrâh (H8451): {UMBRA: #611 % #41
= #37} 1) law, direction, instruction; 1a) *INSTRUCTION*, *DIRECTION* (*HUMAN* *OR* *DIVINE*); 1a1) body of prophetic teaching; 1a2)
instruction in Messianic age; 1a3) body of priestly direction or
instruction; 1a4) body of legal directives; 1b) law; 1b1) law of the
burnt offering; 1b2) of special law, codes of law; 1c) custom, manner;
1d) the Deuteronomic or Mosaic Law;

#1011 as [#1, #50, #70, #40, #800, #50] = ánomos (G459): {UMBRA: #431 %
#41 = #21} 1) destitute of (the Mosaic) law; 1a) *OF* *THE* *GENTILES*;
2) *DEPARTING* *FROM* *THE* *LAW*, *A* *VIOLATOR* *OF* *THE* *LAW*, *LAWLESS*, *WICKED*;

"TO THEM THAT ARE *WITHOUT*-G459 *LAW*-G459, as *WITHOUT*-G459
*LAW*-G459, (BEING NOT *WITHOUT*-G459 *LAW*-G459 TO GOD, BUT UNDER THE
LAW TO CHRIST,) THAT I MIGHT GAIN THEM THAT ARE *WITHOUT*-G459
*LAW*-G459." [1Corinthians 9:21]

WHERE #506 = #451 - PRAXIS OF RATIONALITY + #55 - DIMINISHMENT (CHIEN):
"Evil acts that ignore the conscience diminish the heart. As the moral
will is weakened over time, the body's physical store of ch'i is
gradually depleted. Once hidden inner weaknesses affect the entire body,
the damage they have wrought becomes obvious to all. Then "WHAT TRULY IS INSIDE TAKES FORM ON THE OUTSIDE." Though the petty man tries to
attribute his failing powers to an innate incapacity for Good, the truth
is that he himself has stunted his own development by hampering his conscience...

Occasionally, the graph translated as "ceremony" means "*CANONS*" or "*RULES*." It is conceivable, then, that YANG HSIUNG makes a second
argument: laws should be promulgated only when they demonstrably keep
the population from committing evil actions. When laws are kept to a
minimum, men will work to restrain themselves. This will lead to social
order and the glory of the dynastic house." [@1, pages 332, 333]

#473 = #451 - PRAXIS OF RATIONALITY + #22 - RESISTANCE (KE) as [#5, #80,
#8, #100, #20, #5, #200, #5, #50] /
#1011 as [#5, #80, #1, #100, #20, #5, #800] = eparkéō (G1884): {UMBRA: #1011 % #41 = #27} 1) to avail or be strong enough for; 1a) *TO* *WARD*
*OFF* *OR* *DRIVE* *AWAY*, *A* *THING* *FOR* *ANOTHER'S* *ADVANTAGE*;
1a1) a thing from anyone, to defend; 1b) to aid, give assistance,
relieve; 1b1) to give aid from one's own resources;

WHERE #473 = #451 - PRAXIS OF RATIONALITY + #22 - RESISTANCE (KE): "The
first position, which marks the Beginning of Thought, depicts the inner workings of the heart / mind, where seeds of goodness are implanted, as
well as impulses toward evil. If an individual assiduously works to
develop the good within, he will grow in moral strength as his evil
impulses wane. If, however, the individual fails to develop his
potential for Good, his inner resistance to evil impulses will break
down. As his mind increasingly fails to distinguish right from wrong, he
will lose all appreciation of "the *TIME*-*­TESTED* *CATEGORIES*." The conscience as moral center will no longer review his conduct daily, nor
will it be able to "assimilate the good" by imitation of the ancients.
In that case, the individual loses all chance to *CULTIVATE* *HIS* *HUMANENESS*, the virtue that *DISTINGUISHES* *HIM* *FROM* *THE* *BRUTES*.

APPRAISAL #2: Sealing off internal evil
Makes propriety profound.
FATHOMING #2: Sealing off internal evil
Means: Hidden propriety is marvellous.

In a contrast to the preceding verses, this poem presents a good person,
who steadfastly contains his evil impulses, lest his moral courage be
sapped. As the individual becomes more fully human, he finally achieves
that mysterious charisma associated with the ancient sage-­kings. The
most significant acts of resistance, then, often take place in the
hidden recesses of the heart and mind." [@1, pages 190, 191]

#209 as [#200 as #38 - FULLNESS (SHENG), #4 - BARRIER (HSIEN), #5 -
KEEPING SMALL (SHAO)] = râdâh (H7287): {UMBRA: #209 % #41 = #4} 1) *TO* *RULE*, *HAVE* *DOMINION*, *DOMINATE*, *TREAD* *DOWN*; 1a) (Qal) to have dominion, rule, subjugate; 1b) (Hiphil) to cause to dominate; 2) to
scrape out; 2a) (Qal) to scrape, scrape out;

#200 % #81 = #38 - FULLNESS (SHENG): "In the world of Man, the moral
person brimming with virtue is ready to "curb evil and foster good."6 Misfortune comes, however, to those bloated by arrogance or by unhealthy desires for profit or position." [@1, page 255]

#4 - BARRIER (HSIEN): "All three texts illustrate human reliance upon a variety of aids, including tools and specialists, in building the
civilized order. However, the Changes focuses upon carting, wooing, and hunting while Yang Hsiung considers many different barriers in his examination of human response to the outside world.

The single character of the tetragram title refers to a crossbar at an entrance, to separating pens devised for domesticated animals, or to the horse corral. From these root meanings there evolved more abstract ideas
of "defense," "obstacle," and "interception." Barriers are good if they prevent outside influences from harming the vital inner core. Earlier,
the LAO TZU had advised the individual to:

Block the openings,
Bar the gates,
And all your life you will not run dry.

Certain physical techniques, including breath control, were designed specifically to stave off the daily depletion of bodily ch'i that ended
in death. Meanwhile, the early Confucians focused instead on the
preservation of integrity. For them, the single best barrier was to be
found in the thorough habituation to goodness that obstructs evil
impulses: "Use Duty to bar [evil in] oneself. Use the rites to bar it."
At the same time, certain barriers admittedly have a negative impact in
that they prevent good influences from penetrating. The Logicians used
the metaphor of "separating pens" to talk of "restricted viewpoints"
that prejudice the individual against the truth." [@1, page 107]

#5 - KEEPING SMALL (SHAO): "In terms of language it is one of the
simplest tetragrams since it borrows almost all of its images directly
from the correspondent Changes hexa­gram entitled Modesty. The
"Judgment" to that hexagram says:

It is the way of Heaven to empty the full and increase the modest. It is
the way of Earth to cramp the full and augment the modest. *SPIRITS*
*AND* *GODS* *HARM* *THE* *FULL* *AND* *PROSPER* *THE* *MODEST*. It is
the way of Man to hate fullness and love the modest.

In similar language, the LAO TZU describes Heaven's Way:

What is high, it presses down.
What is low, it lifts up.
The excessive it takes from,
The deficient it gives to.

Since the superior man by definition models his behaviour on Heaven and
Earth at all times, he also acts to "reduce the excessive and augment
the deficient." According to the Confucians, he carries out this
"godlike" task by implementing ritual in every aspect of his life.

By Han times, humility or self­-deprecation (i.e. reducing the
excessive) was elevated to one of the major virtues. Whatever his
personal circumstances, the good man does not seek to blame others for
his own faults; above all, he does not boast of wealth or position.
Instead, he creates order precisely by condescending to share credit and resources with his inferiors, an attitude which endears him to them, and makes them accede to his moral and/or political rule.8 At the same time,
the courteous humility of the good man elicits valuable advice from
potential allies. For these reasons, whether in humble circumstances or
in power, the superior man downplays his own achievements.

This emphasis upon self­-deprecation seems to have been a relatively
recent invention in Yang's time. More ancient texts, including the Odes
and the Documents, argue that each man should act in a way appropriate
to his social station. Inferiors must not arrogate powers to themselves
and superiors are expected to display the inherent majesty of their
positions by impressive ceremonial display, though swagger and arrogance
are always misplaced. It was apparently the late Warring States
quietists who elevated self-­deprecation to a major virtue, regardless
of the individual's status.

Eventually, those in high position come to see modesty as a technique
useful in circumventing the usual cyclical downturns of fate. In cosmic terms, "reversal is the [characteristic] movement of the Tao," so that
each thing falls prey to swift decline immediately after reaching full development. Only "holding fast to the submissive" (keeping away from
the apex of florescence) can forestall inexorable devolution within the cyclical process. In purely human terms, excessive brilliance of any
type is best hidden lest it awaken the jealousy and enmity of fellow men
or the gods. " [@1, page2 113, 114]

    #253 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#30, #5, #3, #5, #10, #200] /
#296 = [#65, #41, #17, #57, #33, #9 - BRANCHING OUT (SHU), #49 - FLIGHT (T'AO), #25 - CONTENTION (CHENG)] as [#5, #10, #80, #1, #200] = légō (G3004): {UMBRA: #838 % #41 = #18} 1) to say, to speak; 1a) affirm over, maintain; 1b) to teach; 1c) to exhort, advise, to command, direct; 1d)
to point out with words, intend, mean, mean to say; 1e) to call by name,
to call, name; 1f) to speak out, speak of, mention;

    #183 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#30, #70, #3,
#70, #10] = lógos (G3056): {UMBRA: #373 % #41 = #4} 1) of speech; 1a)
*A* *WORD*, *UTTERED* *BY* *A* *LIVING* *VOICE*, *EMBODIES* *A*
*CONCEPTION* *OR* *IDEA*; 1b) what someone has said; 1b1) a word; 1b2)
the sayings of God; 1b3) decree, mandate or order; 1b4) of the moral
precepts given by God; 1b5) Old Testament prophecy given by the
prophets; 1b6) what is declared, a thought, declaration, aphorism, a
weighty saying, a dictum, a maxim; 1c) discourse; 1c1) the act of
speaking, speech; 1c2) the faculty of speech, skill and practice in
speaking; 1c3) a kind or style of speaking; 1c4) a continuous speaking discourse - instruction; 1d) doctrine, teaching; 1e) anything reported
in speech; a narration, narrative; 1f) matter under discussion, thing
spoken of, affair, a matter in dispute, case, suit at law; 1g) the thing spoken of or talked about; event, deed; 2) its use as respect to the
MIND alone; 2a) reason, the mental faculty of thinking, meditating, reasoning, calculating; 2b) account, i.e. regard, consideration; 2c)
account, i.e. reckoning, score; 2d) account, i.e. answer or explanation
in reference to judgment; 2e) relation, i.e. with whom as judge we stand
in relation; 2e1) reason would; 2f) reason, cause, ground; 3) In John, denotes the essential Word of God, Jesus Christ, the personal wisdom and power in union with God, his minister in creation and government of the universe, the cause of all the world's life both physical and ethical,
which for the procurement of man's salvation put on human nature in the person of Jesus the Messiah, the second person in the Godhead, and shone forth conspicuously from His words and deeds.;

    #173 - NOUMENON RESONANCE FOR 21 OCTOBER 2022 as [#2, #10, #2, #30, #9, #70, #50] = biblíon (G975): {UMBRA: #174 % #41 = #10} 1) a small
*BOOK*, a scroll, a written document; 2) a sheet on which something has
been written; 2a) *A* *BILL* *OF* *DIVORCEMENT*;
"AND HE *SAITH*-G3004: UNTO ME, SEAL NOT THE *SAYINGS*-G3056: OF THE
PROPHECY OF THIS *BOOK*-G975: FOR THE TIME IS AT HAND.

HE THAT IS *UNJUST*-G91, LET HIM BE *UNJUST*-G91 STILL:

#461 = #451 - PRAXIS OF RATIONALITY + #10 - DEFECTIVENESS / DISTORTION (HSIEN) as [#1, #4, #10, #20, #8, #200, #8, #10, #200] = adikéō (G91): {UMBRA: #840 % #41 = #20} 1) absolutely; 1a) *TO* *ACT* *UNJUSTLY* *OR* *WICKEDLY*, *TO* *SIN*; 1b) to be a criminal, to have violated the laws
in some way; 1c) to do wrong; 1d) to do hurt; 2) transitively; 2a) to do
some wrong or sin in some respect; 2b) to wrong some one, act wickedly towards him; 2c) to hurt, damage, harm;

WHERE #461 = #451 - PRAXIS OF RATIONALITY + #10 - DEFECTIVENESS /
DISTORTION (HSIEN): "YANG HSIUNG's language is reminiscent of the Book
of Changes tradition:

Rectify the base and the myriad things will be in good order. But if you
are off by a hair's breadth [at the *BEGINNING*], you will miss by a
thousand li [at the *END*]. . . . Thus to conduct his affairs the noble
man carefully considers the beginning.

Like the Changes, the Mystery emphasizes the ease with which a minor deviation from the Way leads over time to ever greater errors. As the
proverb goes, "There is nothing better than preventing depravity at its inception."

The same lines, of course, fit a second topic, that of logical argument, equally well, with the early Chinese equating illogic with a "turn off course." Since Position 1 represents the Beginning of Thought, the
reader is urged not to stray from rational discourse." [@1, page 140]

AND HE WHICH IS *FILTHY*-G4510:, LET HIM BE *FILTHY*-G4510: STILL:

#1450 as [#100, #400, #80, #70, #800] = rhypóō (G4510): {UMBRA: #1450 %
#41 = #15} 1) to *MAKE* *FILTHY*, *DEFILE*, *SOIL*; 2) to be filthy (morally);

#458 = #451 - PRAXIS OF RATIONALITY + #7 - ASCENT (CHANG) as [#1, #80,
#1, #100, #50, #8, #200, #8, #10] /
#1450 as [#1, #80, #1, #100, #50, #8, #200, #1, #200, #9, #800] =
aparnéomai (G533): {UMBRA: #358 % #41 = #30} 1) to deny; 1a) *TO*
*AFFIRM* *THAT* *ONE* *HAS* *NO* *ACQUAINTANCE* *OR* *CONNECTION* *WITH* *SOMEONE*; 1b) to forget one's self, lose sight of one's self and one's
own interests;

WHERE #458 = #451 - PRAXIS OF RATIONALITY + #7 - ASCENT (CHANG): "Once
his unstable character is unmasked, the disapprobation of others will
only hasten his downfall.

APPRAISAL #5: Rising from the deep marsh, a crane calls,
Stepping up to Heaven, unashamed.
FATHOMING #5: A calling crane, unashamed,
Means: He has what it takes at center.

In China, the crane is associated with longevity. It is also known to
fly high. In ancient Chinese imagery, then, the figure of the calling
crane symbolizes the *SUPERIOR* *MAN* *WHOSE* *REPUTATION* *IS* *WELL* *KNOWN*. This crane is "unashamed," despite the bold daring of its initiative, because its pure heart deserves such swift advance. His call
is heard in all directions since virtue compels men to follow its
suasive example.

As Position 5 corresponds to the Son of Heaven, one early commentator is quick to see in these lines a celebration of the virtuous commoner's
rise from obscurity to the imperial throne.

APPRAISAL #6: He ascends to the hall,
His upper and lower garments reversed. Men at court are dismayed.28
FATHOMING #6: Ascending to the hall in disarray
Means: The great masses are lost.

Ode 100 uses *CLOTHES* *IN* *DISARRAY* *AS* *A* *STOCK* *METAPHOR* *TO* *CRITICIZE* *DISORDER* at court. In his haste, an official confuses
jacket and skirt, top and bottom. This reversal indicates *SUBVERSION*
*OF* *THE* *PROPER* *HIERARCHICAL* *RELATIONS* (such as might occur when
an official or empress arrogates imperial power). Those who witness this breach in ritual recognize it as an evil omen. Not surprisingly, all onlookers try to distance themselves from the perpetrator. The fault is considered especially grave since it occurs in the formal audience hall
where the community gathers for the celebration of solemn rites. Due to
the magnitude of error, dissatisfaction soon spreads beyond the inner
circles of the court to the masses.

An alternate interpretation draws upon Yang's use of the same metaphor
in the Model Sayings to suggest the *HETERODOX* *ADHERENTS* of the
Hundred Schools Philosophers, who reject the Classics associated with Confucius." [@1, pages 128, 129]

AND HE THAT IS *RIGHTEOUS*-G1342:, LET HIM BE *RIGHTEOUS*-G1342: STILL:

#46 - ENLARGEMENT (K'UO) as [#4, #10, #20, #1, #10, #1] /
#515 = #451 - PRAXIS OF RATIONALITY + 64 - SINKING (CH'EN) as [#4, #10,
#20, #1, #10, #70, #400] = díkaios (G1342): {UMBRA: #315 % #41 = #28} 1) *RIGHTEOUS*, *OBSERVING* *DIVINE* *LAWS*; 1a) in a wide sense, upright, righteous, virtuous, keeping the commands of God; 1a1) *OF* *THOSE*
*WHO* *SEEM* *TO* *THEMSELVES* *TO* *BE* *RIGHTEOUS*, *WHO* *PRIDE* *THEMSELVES* *TO* *BE* *RIGHTEOUS*, *WHO* *PRIDE* *THEMSELVES* *IN*
*THEIR* *VIRTUES*, *WHETHER* *REAL* *OR* *IMAGINED*; 1a2) innocent, faultless, guiltless; 1a3) used of him whose way of thinking, feeling,
and acting is wholly conformed to the will of God, and who therefore
needs no rectification in the heart or life; i) only Christ truly; 1a4) approved of or acceptable of God; 1b) in a narrower sense, rendering to
each his due and that in a judicial sense, passing just judgment on

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