[continued from previous message]

*A* *NAME* for it." And though the patterns they establish help lesser creatures realize their innate potential, both the Tao and the sage
prefer to operate behind the scenes, without drawing attention to
themselves. In consequence, few among us can fully recognize, let alone *ARTICULATE* *THE* *EXTENT* *OF* *THEIR* *INNATE* *POWER*. They are at
once "extraordinary" and "ordinary" (because existence without them
seems impossible). No wonder their achievements cannot be adequately
described.

APPRAISAL #2: Movement yields echo and shadow. (動于向景。測曰) FATHOMING #2: Movement yielding only echo and shadow
Means: It is not worth noting.

dòng (動): 1. to move, 2. to make happen; to change, 3. to start, 4. to act, 5. to touch; to prod; to stir; to stimulate, 6. movable, 7. to use,
8. signalling a result, 9. movement, 10. often, 11. to eat, 12. to
revolt; to rebel

yú (于): 1. in; at, 2. in; at, 3. in; at; to; from, 4. to go; to, 5. to
rely on; to depend on, 6. to go to; to arrive at, 7. from, 8. give, 9. opposing, 10. and, 11. compared to, 12. by, 13. and; as well as, 14.
for, 15. Yu, 16. a crow, 17. whew; wow

xiàng (向): 1. towards; to, 2. direction, 3. to face, 4. previous;
former; earlier, 5. formerly, 6. a north facing window, 7. a trend, 8.
Xiang, 9. Xiang, 10. to move towards, 11. to respect; to admire; to look
up to, 12. to favour; to be partial to, 13. always, 14. just now; a
moment ago, 15. to approximate, 16. presuming, 17. to attack, 18. echo,
19. to make clear

jǐng (景): 1. sunlight, 2. scenery, 3. Jing, 4. circumstances; situation, 5. time, 6. the scene of a play, 7. to admire; revere;
esteem; respect, 8. large, 9. a *SHADOW*
----------
cè (測): 1. to measure; to estimate, 2. to conjecture

yuē (曰): 1. to speak; to say, 2. Kangxi radical 73, 3. to be called, 4.
particle without meaning

Echo and shadow usually symbolize the mysterious but powerful attraction between things in categorical sympathy. These same images can also
suggest the close conformity of the superior man to cosmic norms, of
inferiors to true superiors, and so on. Here, however, the point is
decidedly different: While the unseen Tao produces manifest
achievements, self ­important operators produce no tangible benefit,
either because their nature is fundamentally derivative (like echo and *SHADOW*), or because they pursue transitory goals of no greater
substance than an echo or shadow.

As the Chinese proverb says, "They chase the wind and catch the
*SHADOW*." A return to the basic and substantial, rather than the
secondary and shifting, would lead men back to the Tao.

APPRAISAL #3: The wind moves and thunder rouses.
Follow their lofty and exalted natures.
FATHOMING #3: Wind moving, thunder rousing
Means: Their movements have purpose.

Appraisal 3 corresponds to the Wood phase, to East, and to spring. Since antiquity, the Chinese have assumed that spring thunderstorms stimulate
the proper growth of things. The good leader is like a force of nature
in that his catalyzing activity seems no less irresistible. In contrast
to the Taoist sage, who practices "non-action," the Confucian sage works
with the purpose of improving and elevating others." [@1, pages 186, 187]

#76 - 𝍑劇 = #527
jù   1. drama; play; show; opera, 2. severe; very, 3. intensify, 4.
trouble; difficulty, 5. agitated, 6. terrible, 7. to accelerate, 8.
abruptly, 9. glib, 10. to entertain; to play with, 11. Ju, 12. many;
numerous

#81 - SOVEREIGN JUXTAPOSITION as [#20, #60, #1] /
#527 = #451 - PRAXIS OF RATIONALITY + #76 - AGGRAVATION (CHU) as [#20,
#60, #1, #6, #400, #600] = kiççêʼ (H3678): {UMBRA: #81 % #41 = #40} 1)
seat (of honour), throne, seat, stool; 1a) seat (of honour), throne; 1b) *ROYAL* *DIGNITY*, *AUTHORITY*, *POWER* (fig.);

"THEN SHALT THOU SAY UNTO THEM, THUS SAITH THE LORD, BEHOLD, I WILL FILL
ALL THE INHABITANTS OF THIS LAND, EVEN THE KINGS THAT SIT UPON DAVID'S *THRONE*-H3678, AND THE PRIESTS, AND THE PROPHETS, AND ALL THE
INHABITANTS OF JERUSALEM, WITH DRUNKENNESS." [Jeremiah 13:13]

WHERE #527 = #451 - PRAXIS OF RATIONALITY + #76 - AGGRAVATION (CHU):
"According to popular tradition, when disasters and prodigies ceased to
appear in the Ch'u state, KING CHUANG (r. 836 to ­826 B.C.) was far from delighted.

"Am I not doomed?'' he asked his courtiers.

Thinking that an angry Heaven had abandoned its attempts to warn him
against error, KING CHUANG responded with an ambitious program of reform.

APPRAISAL #3: Wine makes for loss of virtue.
Ghosts spy on his house.
FATHOMING #3: Wine causing virtue's loss
Means: He cannot take charge of himself.

Both the Odes and the Documents specifically condemn intoxication (TETRA
#45 - GREATNESS (TA) an "INDIVIDUAL IS DRUNK ON WINE OR ON
SELF-IMPORTANCE"), attributing to it a "loss of virtue" in the people
and their leaders. Although wine initially was created to bring men
together in ritual acts, drunken misconduct easily breaks communities
apart. That ghosts are present suggests both the befuddled minds of
drunken fools and imminent calamity." [@1, page 404]

TO BE CONTINUED ...

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

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

@1 - Michael Nylan, A Translation with Commentary of the T'AI HSÜAN
CHING (The Canon of Supreme Mystery) by Yang Hsiung, 1993, State
University of New York

@2 - T'AI HSÜAN CHING (The Canon of Supreme Mystery), copyright
2013-2022 Fo Guang Shan 佛光山. This work may be freely reused under the Creative Commons Attribution 4.0 International License with attribution. <http://chinesenotes.com/taixuanjing/taixuanjing001.html>

Initial Post: 14 October 2022

--
That my mathematical theoretical noumenon defines the meta-descriptor prototypes which are prerequisite to the BEING of HOMO[iOS] SAPIEN[S|T]
as EXISTENCE / *OUSIA*.

<http://www.grapple369.com/Grumble.zip> (Download resources)

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