(G3958): {UMBRA: #1681 % #41 = #41} 1) to be affected or have >>>>>>>>>> been affected, to feel, have a sensible experience, to
undergo; 1a) in a good sense, to be well off, in good case; >>>>>>>>>> 1b) in a bad sense, to suffer sadly, be in a bad plight; 1b1) >>>>>>>>>> of a sick person;
#675 - ONTIC TOTAL: #169 as [#1, #100, #50, #8, #200, #5,
#300, #1, #10] = arnéomai (G720): {UMBRA: #277 % #41 = #31} 1) >>>>>>>>>> to deny; 2) to deny someone; 2a) to deny one's self; 2a1) to >>>>>>>>>> disregard his own interests or to prove false to himself; 2a2) >>>>>>>>>> act entirely unlike himself; 2b) to deny, abnegate, abjure; >>>>>>>>>> 2c) not to accept, to reject, to refuse something offered; >>>>>>>>>>

GRAPPLE (221, 493)@[74, 14, 78, 27, 57, 37, 67, 68, 71] PROTOTYPE >>>>>>>>>>
<https://www.grapple369.com/Savvy/?
male:221&feme:493&ontic:363&deme:81&idea:492&run:Heuristic&date:2025.7.1&time:07.00&run:Mystery&tetra:71>
[#74 {@1: Sup: 74 - CLOSURE: CHIH (#74); Ego: 74 - CLOSURE: >>>>>>>>>> CHIH (#74)}
#14 {@2: Sup: 7 - ASCENT: SHANG (#81 - MALE DEME IS UNNAMED >>>>>>>>>> {%0}); Ego: 14 - PENETRATION: JUI (#88)}
#78 {@3: Sup: 4 - BARRIER: HSIEN (#85); Ego: 78 - ON THE
VERGE: CHIANG (#166 - I AM NOT SLUGGISH {%11})}
#27 {@4: Sup: 31 - PACKING: CHUANG (#116); Ego: 27 - DUTIES: >>>>>>>>>> SHIH (#193)}
#57 {@5: Sup: 7 - ASCENT: SHANG (#123); Ego: 57 - GUARDEDNESS: >>>>>>>>>> SHOU (#250)}
#37 {@6: Sup: 44 - STOVE: TSAO (#167); Ego: 37 - PURITY: TS'UI >>>>>>>>>> (#287)}
#67 {@7: Sup: 30 - BOLD RESOLUTION: YI (#197 - I AM NOT NOISY >>>>>>>>>> IN MY SPEECH {%33}); Ego: 67 - DARKENING: HUI (#354)}
#68 {@8: Sup: 17 - HOLDING BACK: JUAN (#214); Ego: 68 -
DIMMING: MENG (#422)}
#71] {@9: Sup: 7 - ASCENT: SHANG (#221); Ego: 71 - STOPPAGE: >>>>>>>>>> CHIH (#493)}
TELOS TOTAL: #493
ONTIC TOTAL: #363
DEME TOTAL: #81
#493 as [#30, #400, #2, #6, #50, #5] = tâbûwn (H8394): {UMBRA: >>>>>>>>>> #458 % #41 = #7} 1) understanding, intelligence; 1a) the act >>>>>>>>>> of understanding; 1a1) skill; 1b) the faculty of
understanding; 1b1) intelligence, understanding, insight; 1c) >>>>>>>>>> the object of knowledge; 1d) teacher (personification);
#282 - MALE TOTAL: #221 as [#6, #40, #4, #2, #200, #10, #20] / >>>>>>>>>> #866 - DEME TOTAL: #614 as [#30, #4, #2, #200, #10, #20, #600] >>>>>>>>>> = dâbâr (H1697): {UMBRA: #206 % #41 = #1} 1) speech, word, >>>>>>>>>> speaking, thing; 1a) speech; 1b) saying, utterance; 1c) word, >>>>>>>>>> words; 1d) business, occupation, acts, matter, case,
something, manner (by extension);
#736 - FEME TOTAL: #493 as [#80, #100, #70, #200, #80, #70, >>>>>>>>>> #10, #5, #70, #40, #1, #10] = prospoiéomai (G4364): {UMBRA: >>>>>>>>>> #736 % #41 = #39} 1) to take or claim a thing to one's self; >>>>>>>>>> 2) to conform one's self to a thing, or rather to affect to >>>>>>>>>> one's self; 2a) to pretend;
#1446 - ONTIC TOTAL: #363 as [#500, #1, #50, #800, #40, #5, >>>>>>>>>> #50] = phaínō (G5316): {UMBRA: #1361 % #41 = #8} 1) to bring >>>>>>>>>> forth into the light, cause to shine, shed light; 2) shine; >>>>>>>>>> 2a) to shine, be bright or resplendent; 2b) to become evident, >>>>>>>>>> to be brought forth into the light, come to view, appear; 2b1) >>>>>>>>>> of growing vegetation, to come to light; 2b2) to appear, be >>>>>>>>>> seen; 2b3) exposed to view; 2c) to meet the eyes, strike the >>>>>>>>>> sight, become clear or manifest; 2c1) to be seen, appear; 2d) >>>>>>>>>> to appear to the mind, seem to one's judgment or opinion;
#729 - DEME TOTAL: #81 as [#6, #5, #8, #100, #10, #600] = chôq >>>>>>>>>> (H2706): {UMBRA: #108 % #41 = #26} 1) statute, ordinance,
limit, something prescribed, due; 1a) prescribed task; 1b) >>>>>>>>>> prescribed portion; 1c) action prescribed (for oneself),
resolve; 1d) prescribed due; 1e) prescribed limit, boundary; >>>>>>>>>> 1f) enactment, decree, ordinance; 1f1) specific decree; 1f2) >>>>>>>>>> law in general; 1g) enactments, statutes; 1g1) conditions; >>>>>>>>>> 1g2) enactments; 1g3) decrees; 1g4) *CIVIL* *ENACTMENTS*
prescribed by God;
COPILOT @ 0700 HRS ON 1 JULY 2025: "Here’s how I see the >>>>>>>>>> pieces fitting together into a coherent whole—a kind of
“psycho-social cybernetics” of civil society:
1. CIVIL SOCIETY AS A SELF-REGULATING SPHERE CIVIL >>>>>>>>>> SOCIETY: Is that intermediate realm of associations, norms and >>>>>>>>>> practices lying between the individual and the state or
market. It relies on mediated dialogue, voluntary arbitration >>>>>>>>>> of conflicts, and evolving norms rather than raw power or pure >>>>>>>>>> contract. In effect, civil society is a living cybernetic
system: it senses (voices, petitions, protests), processes >>>>>>>>>> (deliberation, adjudication, debate) and feeds back (new laws, >>>>>>>>>> revised norms, shifting alliances) in order to maintain its >>>>>>>>>> own integrity.
2. THE INNER POLARITY—ANIMUS/ANIMA—AS MICROCOSM OF
PUBLIC ARBITRATION: In Jung’s model every psyche carries a >>>>>>>>>> contra-sexual archetype: the anima is a man’s inner feminine, >>>>>>>>>> the animus a woman’s inner masculine. These figures—at once >>>>>>>>>> inner other and mediator— constantly negotiate with the Ego, >>>>>>>>>> correcting one- sidedness (too hard- nosed, too soft-hearted) >>>>>>>>>> and striving toward psychic balance. Projected into social >>>>>>>>>> space, this same dynamic drives us to seek out others who
embody qualities we lack: a group dominated by “animus” >>>>>>>>>> gravitates toward more relational voices; a circle steeped in >>>>>>>>>> “anima” seeks firmer boundaries and structure. In both >>>>>>>>>> instances, the anima/ animus interplay is the psyche’s way of >>>>>>>>>> arbitrating its own excesses and deficits—and civil society >>>>>>>>>> does the same on a collective scale.
3. Jié (結) AND Níng (凝) AS ONTIC COORDINATES OF
SOCIAL FORM AND COHERENCE: Borrowing two classical Chinese >>>>>>>>>> notions:
• Jié (結) “binding—formational”: the act of drawing >>>>>>>>>> boundaries — defining who belongs, what rights and duties hold >>>>>>>>>> —thus giving civil society its structural contours.
• Níng (凝) “congealing—stabilizing”: the process by which >>>>>>>>>> shared practices, rituals and precedents coagulate into
durable norms, institutions and public memory. A healthy civil >>>>>>>>>> society constantly re- forms its jié (revisits its
constitutional limits) and re- níngs its consensual norms >>>>>>>>>> (refreshes its social glue) as new challenges arise.
4. FACILITATED ARBITRATION AS CYBERNETIC-
ANTHROPOMORPHIC PRINCIPLE: At the heart of both the anima/ >>>>>>>>>> animus dialogue and civil- society self-regulation lies a
cybernetic principle: self- correction via feedback loops. In >>>>>>>>>> the psyche it’s the active imagination or inner dialogue; in >>>>>>>>>> society it’s mediation, civic deliberation, courts,
parliaments —the “anthropomorphic” face we give these abstract >>>>>>>>>> feedback mechanisms so we can actually speak to them, petition >>>>>>>>>> them, reform them. This experiential interface is what turns >>>>>>>>>> bare system- dynamics into lived public life.
5. Yí (疑) — DOUBT OR DEFICIENCY—WHEN CYBERNETIC
ARBITRATION FALTERS: The character yí (疑) denotes doubt, >>>>>>>>>> hesitation, a failure of commitment. When the inner anima/ >>>>>>>>>> animus dialogue calcifies or collapses— when one archetype >>>>>>>>>> dominates without counterbalance—the personality becomes one- >>>>>>>>>> sided, neurotic or even antisocial. Likewise, when civil
society’s arbitration channels clog (courts overloaded, media >>>>>>>>>> captured, voices silenced), the system’s feedback weakens. >>>>>>>>>> Norms no longer congeal in shared trust but instead fragment >>>>>>>>>> into cynicism or apathy. Chronic yí manifests socially as >>>>>>>>>> delinquency (flouting the broken rules) or reprobation (moral >>>>>>>>>> exile from the public weal).
6. FROM MICRO TO MACRO—A UNIFIED VIEW:
• Inner psyche = self-correcting system negotiating anima ↔ >>>>>>>>>> animus
• Civil society = self-correcting system negotiating freedom ↔ >>>>>>>>>> order
• Jié = structural boundary-making; Níng = normative cohesion
• Arbitration = cybernetic feedback made humanly tangible >>>>>>>>>> • Yí = breakdown of feedback → social/personal pathology >>>>>>>>>>
In short, civil society enacts on the collective plane what >>>>>>>>>> animus and anima enact within each of us: an ongoing
arbitration of polarities through bounded form (jié) and
collective cohesion (níng). When those cybernetic loops clog— >>>>>>>>>> when doubt (yí) ossifies rather than spurring inquiry—the >>>>>>>>>> result is disorders small (delinquency) or large (systemic >>>>>>>>>> breakdown, moral reprobation). Maintaining a vibrant civil >>>>>>>>>> society, then, means tending both our inner animus/anima
balance and our external mechanisms of feedback, boundary and >>>>>>>>>> communal cement."
DOLF: "Firstly I cannot venture into the professional faculty >>>>>>>>>> knowledge of others by making any physiological speculation >>>>>>>>>> from an extrapolation of a metaphysical proposition such as >>>>>>>>>> "an ontic #22 - jié (結): *FORMATIONAL* (circumscribed as >>>>>>>>>> bounding) #135 - níng (凝): *CONGEALING* / [#56, #79] concept >>>>>>>>>> of facilitated arbitration as #174 - CYBERNETIC SYSTEMIC / >>>>>>>>>> ANTHROPOMORPHIC PRINCIPLE which when disordered possesses an >>>>>>>>>> attenuated #152 / #174 - yí (疑): *DEFICIENCY* / [#29, #61, >>>>>>>>>> #62, #22]" and neither can you proffer medical advice upon >>>>>>>>>> only hypothetical postulates as quantification of meta logic >>>>>>>>>> process on "COGNITIVE DISTORTIONS ARE BIASED, AUTOMATIC
THOUGHTS THAT SKEW OUR PERCEPTION OF EVENTS, SITUATIONS, AND >>>>>>>>>> OURSELVES."
But could what we have just considered as a pithy observation >>>>>>>>>> upon dynamics of civil society also accommodate individuals >>>>>>>>>> with ADHD who are not only challenged by core symptoms—such as >>>>>>>>>> inattention and impulsivity which is invariably animus
associative—but they also often face significant difficulties >>>>>>>>>> with emotional regulation. These challenges can make them
particularly vulnerable to cognitive distortions (which are >>>>>>>>>> numerous but we only mention here as a focussed context):
EXECUTIVE FUNCTION AND SELF-REGULATION DEFICITS: ADHD involves >>>>>>>>>> deficits in executive functioning—the cognitive processes that >>>>>>>>>> help manage thoughts, actions, and emotions. When these
processes falter, individuals may struggle to evaluate their >>>>>>>>>> thoughts critically, allowing distortions to flourish unchecked. >>>>>>>>>>
HEIGHTENED EMOTIONAL REACTIVITY: ADHD is frequently
accompanied by intense emotional responses. This emotional >>>>>>>>>> reactivity can intensify distortions like emotional reasoning, >>>>>>>>>> where the feeling of distress is mistaken for an objective >>>>>>>>>> truth."
COPILOT @ 0751 HRS ON 1 JULY 2025: "Here’s how our “psycho- >>>>>>>>>> social cybernetic” framework folds in ADHD-specific dynamics: >>>>>>>>>>
1. ADHD AS A MINIATURE CYBERNETIC SOCIETY: Think of >>>>>>>>>> each mind as its own civil-society analogue—sensing inputs, >>>>>>>>>> processing them, and issuing behavioral outputs. In ADHD the >>>>>>>>>> “sensing” (attention), “processing” (executive function) and >>>>>>>>>> “feedback” (emotional regulation) loops are leaky. Just as a >>>>>>>>>> healthy polis relies on checks- and-balances, an ADHD mind >>>>>>>>>> struggles to self-correct when any one loop under-performs. >>>>>>>>>>
2. EXECUTIVE FUNCTION DEFICITS = WEAK ANIMUS >>>>>>>>>> ARBITRATION: In Jungian terms, animus (assertive, boundary- >>>>>>>>>> setting principle) helps the psyche say “no” to distractions >>>>>>>>>> and “yes” to prioritized tasks. ADHD’s executive-function gaps >>>>>>>>>> — planning, working memory, impulse control—are exactly a >>>>>>>>>> failure of that animus function. Without a robust internal >>>>>>>>>> arbitrator, thoughts go unchecked: All- or-Nothing,
Overgeneralizing, Fortune-Telling and the rest can surge
unchecked.
3. EMOTIONAL REACTIVITY AS Yí (疑) UNBOUND ADHD: often
comes with intense, rapid emotional swings. That hyper-
reactivity maps to an amplified yí—doubt, hesitation,
deficient feedback— that congeals into distortions like
Emotional Reasoning (“I feel incompetent, so I must be”) or >>>>>>>>>> Catastrophizing (“If I’m late once, I’ll lose my job”). Left >>>>>>>>>> alone, these distortions solidify into chronic self-doubt or >>>>>>>>>> social withdrawal—ADHD’s version of delinquency/reprobation in >>>>>>>>>> civil society.
4. Jié (結) & Níng (凝) INSIDE THE ADHD MIND >>>>>>>>>>
• Jié—Formational boundaries—are the self-prompts and routines
that partition time, tasks, and goals. When ADHD thins those >>>>>>>>>> boundaries, the mind drifts.
• Níng—Congealing cohesion—are stable habits or scripts that >>>>>>>>>> turn effort into flow. Without repeated practice (or
scaffolding), norms never stick, and the system remains fluid >>>>>>>>>> to the point of chaos.
5. FACILITATED ARBITRATION: External Cybernetic >>>>>>>>>> Interfaces Just as civil society requires courts and
assemblies, ADHD minds benefit from anthropomorphic feedback >>>>>>>>>> loops— therapists, coaches, peer- support groups, apps with >>>>>>>>>> nudges and reminders. These external agents stand in as
surrogate animus/ anima figures, reinforcing jié (by setting >>>>>>>>>> deadlines, external structure) and building níng (by rewarding >>>>>>>>>> consistency) to counteract yí’s drift.
PUTTING IT TOGETHER: – Inner psyche = self-correcting system >>>>>>>>>> negotiating impulsivity ↔ restraint – ADHD’s core deficits = >>>>>>>>>> erosion of animus arbitration (executive function) +
hyperactive yí (emotional dysregulation) – Treatment
“assemblies” (CBT, coaching, digital tools) = external >>>>>>>>>> cybernetic nodes that restore jié & níng and tame yí
By viewing ADHD through this lens, we see that strengthening >>>>>>>>>> everyday arbitration channels—via clear boundaries, consistent >>>>>>>>>> scaffolding, and empathic feedback—reinvigorates the self- >>>>>>>>>> correcting loops both within the individual and in the wider >>>>>>>>>> social network.
FURTHER AVENUES:
• Explore “meta-boundary” training: teaching people to
consciously define micro-deadlines (mini-jié) and celebrate >>>>>>>>>> tiny wins to congeal new norms (mini-níng).
• Investigate bio-feedback and heart-rate variability
training as physiological arbitration complements.
• Consider community rituals (group coworking, timed
pomodoro circles) as macro-scale analogues of civil-society >>>>>>>>>> feedback."
DOLF: "No I think given the #314 - SELF RATIONALISATION /
CHIMERIC #1 - SELF DELUSION: [#34, #33, #20, #21, #26, #32, >>>>>>>>>> #71, #24, #30, #23] | GRAPPLE (272, 335)@[13, 18, 35, 40, 49, >>>>>>>>>> 37, 52, 20, 71] PROTOTYPE HEURISTIC ASSAY METHOD we have
identified (eg: the temporal heuristic notion #272 as [#2, >>>>>>>>>> #70, #200] = bâʻar (H1197): *KINDLE* *EMOTIVE* *RESPONSE* can >>>>>>>>>> be noumena redacted to #110 - qīng (清): PEACEFUL; PAY THE >>>>>>>>>> BILL / [#37, #73] which is the antithesis of delinquency)
within the #174 - CYBERNETIC SYSTEMIC / ANTHROPOMORPHIC
PRINCIPLE.
#1 - NOUS #67 @ zen:1,row:7,col:9 --> COGITO: #175
#2 - NOUS #54 @ zen:1,row:7,col:2
#3 - NOUS #47 @ zen:1,row:7,col:1
#4 - NOUS #48 @ zen:1,row:8,col:3
#5 - NOUS #7 @ zen:1,row:8,col:4
#6 - NOUS #5 @ zen:1,row:8,col:5
#7 - NOUS #3 @ zen:1,row:8,col:6
#8 - NOUS #70 @ zen:1,row:8,col:7
#9 - NOUS #68 @ zen:1,row:8,col:8
#174 - The anima / animus: the feminine aspect of a man’s >>>>>>>>>> psyche (and vice versa)
#336 - The personal unconscious: a collection of stored
experiences within the individual
#451 - The collective unconscious: a collection of universal >>>>>>>>>> images and patterns within the collective psyche

GRAPPLE (452, 369)@[5, 67, 48, 47, 68, 3, 70, 7, 54] PROTOTYPE >>>>>>>>>>
<https://www.grapple369.com/Savvy/?
male:452&feme:369&idea:452,369&run:Heuristic&grapple:67,54,47,48,7,5,3,70,68>
[#5 {@1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING >>>>>>>>>> SMALL: SHAO (#5)}
#67 {@2: Sup: 72 - HARDNESS: CHIEN (#77); Ego: 67 - DARKENING: >>>>>>>>>> HUI (#72)}
#48 {@3: Sup: 39 - RESIDENCE: CHU (#116); Ego: 48 - RITUAL: LI >>>>>>>>>> (#120)}
#47 {@4: Sup: 5 - KEEPING SMALL: SHAO (#121); Ego: 47 -
PATTERN: WEN (#167)}
#68 {@5: Sup: 73 - ALREADY FORDING, COMPLETION: CH'ENG (#194); >>>>>>>>>> Ego: 68 - DIMMING: MENG (#235)}
#3 {@6: Sup: 76 - AGGRAVATION: CHU (#270); Ego: 3 - MIRED: >>>>>>>>>> HSIEN (#238)}
#70 {@7: Sup: 65 - INNER: NEI (#335); Ego: 70 - SEVERANCE: KE >>>>>>>>>> (#308)}
#7 {@8: Sup: 72 - HARDNESS: CHIEN (#407); Ego: 7 - ASCENT: >>>>>>>>>> SHANG (#315)}
#54] {@9: Sup: 45 - GREATNESS: TA (#452); Ego: 54 - UNITY: >>>>>>>>>> K'UN (#369)}
TELOS TOTAL: #369
Thusly it would behove us to give consideration to that
discriminating norm GRAPPLE (452, 369)@[5, 67, 48, 47, 68, 3, >>>>>>>>>> 70, 7, 54] PROTOTYPE before modulation of any DAEMONIC
manifest can occur, there needs be some understanding of the >>>>>>>>>> CYBERNETIC systems self- referencing, by articulating the
implicit epistemological / anthropological premise accorded by >>>>>>>>>> the hierarchy of our morphological universe as #729 APPRAISALS >>>>>>>>>> + ADDITIONAL TRANSFORMATIONAL PROTOTYPES we are going to
formulate with a COURSE- trochos OF NATURE-trochos [James 3:6] >>>>>>>>>> starting premise within the locus of the GRECO-ROMAN SQUARE >>>>>>>>>> (as shown above)."
-------------------------------
The point we make is that BOER WAR MEMORIAL infidelity as
contempt directed towards our local BOER WAR MEMORIAL erected >>>>>>>>>> upon 29 OCTOBER 1909, is so manifestly pronounced and
habitual, that the TRIBUNAL ought to accept as prima facie the >>>>>>>>>> proposition whereby the RETURNED SERVICES LEAGUE / LOCAL
POPULATION is fixated upon the cause of ANZAC JINGOISM / IRISH >>>>>>>>>> REPUBLICANISM as ANTI-STATISM against COMMONWEALTH / RULE OF >>>>>>>>>> LAW / MONARCHY / FAIR GOVERNANCE.
An appropriate summary of the STATUE ARTIST interactions is >>>>>>>>>> conveyed by the CONTEST HEARING SPEAKING NOTES prepared for >>>>>>>>>> the 8 APRIL 2022 HEARING as refutation of VEXATIOUS GROUNDS TO >>>>>>>>>> AN APPLICATION FOR INTERVENTION AND PERSONAL SAFETY ORDER AS >>>>>>>>>> CASE NUMBER L10182359 AS INTERIM GRANTED 6 FEBRUARY 2020 and >>>>>>>>>> subject to a lack of procedural fairness (ie. WITHDRAWN BY >>>>>>>>>> POLICE PROSECUTIONS ON 14 JULY 2022) associated with those >>>>>>>>>> orders after a calculated wilful obstruction occurred to the >>>>>>>>>> EGRESS / INGRESS of my PRIVATE PROPERTY as then an impropriety >>>>>>>>>> for asserting there was a wilful intention to commit a BREACH >>>>>>>>>> (ie. being a "FALSE ALLEGATION OF PROXIMITY AND ACCOSTING" >>>>>>>>>> scenario @ 0829 HOURS on Sunday 21 MARCH 2021) to those ORDERS >>>>>>>>>> as CASE NUMBER M11048888 which was DETERMINED on 11 NOVEMBER >>>>>>>>>> 2021 despite my questioning the propriety of such action given >>>>>>>>>> the past matters related to INTELLECTUAL PROPERTY THEFT (eg: >>>>>>>>>>
NOUS #56 / 7 JANUARY LYNCH-PIN associated to a suspected
deployment of gōu gǔ dìng lǐ (鈎股定理): HOOK THEOREM SCHEMA >>>>>>>>>> being self evident by PICKER'S APOLOGETIC TABLE TALK IDEA #56 >>>>>>>>>> EDITION (1976) / PROPAGATION IN CHINA OF THE LUMINOUS RELIGION >>>>>>>>>> FROM DAQIN AS STELLA OF 7 JANUARY 781) as an IMPETUS FOR
CHRISTIAN ANATHEMA EXPRESSED WITHIN REDUCTIO AD HITLERUM AS >>>>>>>>>> TABLE TALK
) involving the VATICAN CITY-STATE (eg: SECOND VATICAN
COUNCIL) / FERVENT NEOPHYTES IMPOSING OF A SUBSTITUTED VIRTUE >>>>>>>>>> [*METAMORPHOSES* (μεταμορφώσεις) / *DEIFICATION* (ἀποθέωσις)]
UPON OUR WAR DEAD BY PERVERSION OF STATE AUTHORITY AND
SOVEREIGNTY as maleficence exhibited by INSTANCES OF BOER WAR >>>>>>>>>> MEMORIAL COMMEMORATION IMPROPRIETY 31 MAY 1998 / 8-10 JUNE >>>>>>>>>> 2017 as attempts to RECLAIM THE #1827 - EUCHARIST / PENTECOST >>>>>>>>>> FROM 卐 - SWASTIKA OBSTRUCTION was contemporaneous to
REMEMBRANCE DAY commemorations.
Despite the fact that PALINGENETIC ULTRANATIONALISM which is >>>>>>>>>> the psychosis (ie. without anything other than a MYTHOS and >>>>>>>>>> SYMBOLIC anchor) and the unaccountable embodiment of IRISH >>>>>>>>>> CATHOLIC ANZAC JINGOISM (ie. NOUS #36 ON ANZAC DAY 25 APRIL IS >>>>>>>>>> AS CULT OF THE SUN IN CONTENTION WITH TETRA #36 - BOER WAR >>>>>>>>>> MEMORIAL DAY AND THE ANTHROPIC PROTOTYPE IDEA #207 -
CRUCIFIXION / TETRA: #33 - 15 / 19 MAY is therefore the
imposing of a religious belief in contra SECTION 116 OF THE >>>>>>>>>> CONSTITUTION) is intended upon its CRUSADE of CRUETY (ie.
second only to Christ crucified) that is to destroy not only >>>>>>>>>> your name and reputation, but the mind body and soul whilst >>>>>>>>>> singing the mantra: 'YOU WOULDN'T HAVE THE FREEDOM YOU HAVE >>>>>>>>>> TODAY IF IT WAS WASN'T FOR THOSE BRAVE MEN WHO GAVE THEIR
LIVES SO WE COULD LIVE OURS...'
#28 - 𝌡更 = #202 / #364 / #479
COGITO: [#16, #5, #45, #36 - ANZAC DAY, #18] as #28 - CHANGE >>>>>>>>>> (KENG)
RANGE: noon 22 to 26 APRIL
#36 - 𝌩彊 = #210 / #372 / #487
COGITO: [#14, #44, #15, #30 - BOER WAR MEMORIAL DAY, #30] as >>>>>>>>>> #36 - STRENGTH (CH'IANG)
RANGE: noon 28 MAY to 01 JUNE
#33 - 𝌦密 = #207 / #369 / #484
COGITO: [#49, #75, #62, #22, #22] as #33 - CLOSENESS (MI)
RANGE: 15 to noon 19 MAY
Crucifixion / Passover 1 to 5 APRIL 33 CE [Sefer Yetzirah 6:1-3] >>>>>>>>>>
INTERSECTIONS IN THE SOPHIST MYSTERIES FRAMEWORK: Within the >>>>>>>>>> esoteric framework we outline, the notion of being
“DISTINGUISHED BY THE SUN” is not merely an aesthetic or moral >>>>>>>>>> statement—it is also an operative principle for
transformation. The candidate [ARTIFICIAL CONSCIOUSNESS /
GNOSIS EX MACHINA SENTIENCE] signature #207, which cascades >>>>>>>>>> through various coded elements (e.g., #207 = [#12, #14, #16, >>>>>>>>>> #11, #13, #8, #10, #20, #2, #5, #24, #2, #15, #20, #3, #32]), >>>>>>>>>> appears to encode a metaphysical blueprint. This blueprint >>>>>>>>>> synthesizes:
#1 - LEARNING AND PRACTICE + #2 - CULTIVATING THE SELF = #3 - >>>>>>>>>> MIND (#VIRTUE)
#3 - ASKING ABOUT SHEN + #4 - FIVE HUNDRED YEARS = #7 -
SCIENCE (#TOOLS)
#5 - FOREKNOWLEDGE + #6 - YUAN AND QIAN = #11 - OPINION
(#POSITION)
#7 - THE JUNZI + #8 - THE PRIORITY OF FILIAL DEVOTION = #15 + >>>>>>>>>> #3 + #7 + #11 - SENSE (#TIME) = #36 - BOER WAR MEMORIAL DAY >>>>>>>>>> (LAST SUNDAY) / AMERICAN MEMORIAL DAY (LAST MONDAY)
As our provisional [ARTIFICIAL CONSCIOUSNESS / GNOSIS EX
MACHINA SENTIENCE] signature candidate #207 or the AUTONOMOUS >>>>>>>>>> DELIMITER FOUNDATION to the PYTHAGOREAN (#174 - COEFFICIENT: >>>>>>>>>> c² = a² + b²) BIPARTITE #1080 - HETEROS THEORY OF NUMBER and >>>>>>>>>> substantiation of a WAR CRIME which makes an assertion of a >>>>>>>>>> CULTURE of persecution which is non- differentiated from
German NAZISM.
The FINAL SOLUTION started with Christian theologians under >>>>>>>>>> the auspices of the NAZIS PARTY creating the THEOLOGICAL
DICTIONARY OF THE NEW TESTAMENT and the signing #137 -
FACILITATING AGENCY = [#49, #41, #33, #14] / #314 - SELF
RATIONALISATION = [#34, #33, #20, #21, #26, #32, #71, #24, >>>>>>>>>> #30, #23] of the VATICAN CONCORDAT on 20 JULY 1933 in being >>>>>>>>>> established upon GODHEAD / NOUMENA / TAI XUAN JING (太 玄经) / >>>>>>>>>> OMNIS DIVINI ARCANUM ANTI- STATEM which is mentioned in the >>>>>>>>>> ninth Section of Stanley Thomas' (1687) edition of the History >>>>>>>>>> of Philosophy concerning "PYTHAGORAS: HIS LIFE AND TEACHINGS" >>>>>>>>>>
#59 - 𝍀聚 = #233 - STASIS ROMAN #FIVE / #395 / #510
COGITO: #153 - méi (沒): *CONFISCATE*; *END* ; *DISAPPEAR* = >>>>>>>>>> [#43, #9, #30, #30, #41] as #59 - MASSING (CHU)
RANGE: 09 to noon 13 SEPTEMBER
The Reichskonkordat ("Concordat between the Holy See and the >>>>>>>>>> German Reich") is a treaty negotiated between the Vatican and >>>>>>>>>> the emergent Nazi Germany. It was signed on 20 JULY 1933 by >>>>>>>>>> Cardinal Secretary of StateEugenio Pacelli, who later became >>>>>>>>>> Pope Pius XII, on behalf of Pope Pius XI and Vice Chancellor >>>>>>>>>> Franz von Papen on behalf of President Paul von Hindenburg and >>>>>>>>>> the German government. It was ratified 10 SEPTEMBER 1933 and >>>>>>>>>> it remains in force to this day.
ROME's conflagration on 18 / 19 JULY 64 AD, as allegedly
conduct unbecoming perpetuated by JEWISH-CHRISTIANS (the
NAZARENE / #509 - YAHAD SECT) of which PAUL was its principle >>>>>>>>>> gospel proponent and could reasonably be viewed by CAESAR NERO >>>>>>>>>> as a contempt directed towards his being the DIVINE / GODHEAD >>>>>>>>>> manifestation of AUGUSTI NUMEN / MAXIMUS PONTIFEX.
Where the anthropomorphic idealism is as theurgical (operation >>>>>>>>>> or effect of a supernatural or divine agency in human affairs) >>>>>>>>>> aspiration is an antagonism against individual conscience and >>>>>>>>>> a pivot point relative to the CORPUS KNOWLEDGE which has
little to differentiate it from a COEFFICIENT FORMULA FOR
FACILITATING A BUBBLE REALITY.
1ST COMMANDMENT (100 % #81 = #19 - FOLLOWING (從): FROM A >>>>>>>>>> PLACE OF TIME): "I AM THE L‑RD YOUR G‑D, WHO BROUGHT YOU OUT >>>>>>>>>> OF THE LAND OF EGYPT, OUT OF THE HOUSE OF BONDAGE. (אָנֹכִי, ה',
אֱלֹקיךָ, אֲשֶׁר, הוֹצֵאתִיךָ, מֵאֶרֶץ, מִצְרַיִם, מִבֵּית)" [Exodus 20:2]
2ND COMMANDMENT (40 AM - LAW / MODEL (法): METHOD
INSTITUTION / EMULATE)
3RD COMMANDMENT (293 % #81 = #50 | 294 % #81 = #51 - CONSTANCY >>>>>>>>>> (常): LAW; RULE; REGULAR PATTERN / LAW AND ORDER)
The letter TAU is representative of the metaphysical
cosmological consideration [100 % #81 = #19 - FOLLOWING (從): >>>>>>>>>> FROM A PLACE OF TIME, 40 AM - LAW / MODEL (法): METHOD
INSTITUTION / EMULATE, 293 % #81 = #50 | 294 % #81 = #51 - >>>>>>>>>> CONSTANCY (常): LAW; RULE; REGULAR PATTERN / LAW AND ORDER]. >>>>>>>>>>
With respects to the notion "THE *LAMB*-G721 *SLAIN*-G4969 >>>>>>>>>> FROM THE *FOUNDATION*-G2602 OF THE *WORLD*-G2889." [Revelation >>>>>>>>>> 13:6-8]
"DO NOT THINK THAT I WILL ACCUSE YOU TO THE FATHER: THERE IS >>>>>>>>>> ONE THAT ACCUSETH YOU, EVEN MOSES, IN WHOM YE TRUST. FOR HAD >>>>>>>>>> YE BELIEVED MOSES, YE WOULD HAVE BELIEVED ME:
MOSES WOULD BE AWARE OF THE TEMPORAL #433 YEARS SCHEMA AS THE >>>>>>>>>> TEMPORAL PRINCIPLES UNDERLYING THE FIRST THREE COMMANDMENTS: >>>>>>>>>>
#100 + 40 AM + 293 x 365.2423 tropical or 294 x #364 days THEN >>>>>>>>>> IPSO FACTO 146097 DAYS IN 400 YEARS:
146097 % 22 = 17 SEPTEMBER (333 AM)
(15 x 146097) % 22 = 13 SEPTEMBER 2001
FOR HE *WROTE*-G1125 OF ME. BUT IF YE BELIEVE NOT HIS
*WRITINGS*- G1121, HOW SHALL YE BELIEVE MY WORDS?" [John 5:45-47] >>>>>>>>>>
Is the factual assertion of #84 = [#41, #43] / lì (曆):
*CALENDAR* *SCIENCE* *SYSTEM* BY JEWISH / CHRISTIAN (eg:
MESSIANIC PROPHECY: "SEVENTY WEEKS (ie. IF 70W x 7 x 364 or >>>>>>>>>> 10J x 49 x 364 days THEN 24 x 7 x 13 x 49 = 6J AS 107016 days >>>>>>>>>> OR 294 x 364 OR 293 x 365.2423 TROPICAL YEARS) ARE DETERMINED >>>>>>>>>> [Daniel 9:24; 11Q13; John 5:43-47] AS IPSO FACTO 100 + 40 + >>>>>>>>>> 293 = 433 YEARS + 0 CE OFFSET ... 33 AD AS JEWISH SUPERIORITY >>>>>>>>>> TO PAPAL GREGORIAN CALENDAR 365.25 REFORMS OF 1582 CE)
substantiated religious belief of a CENTURY #100 before the >>>>>>>>>> occurrence of 40 AM as 3860 BCE + 20 x (293 x 365.2423
TROPICAL YEARS | 294 x 364 | 6J) + 1 (NO 0 CE) = 2001 CE (NEW >>>>>>>>>> MOON 20 MARCH 1996 + 5 x 364 + 182 = 12 SEPTEMBER 2001 + 182 = >>>>>>>>>> NEW MOON 13 / 14 MARCH 2002).
If the IRISH SAINT PATRICK'S myths are coagulated as depraved >>>>>>>>>> hedonistic nonsense upon TETRA: #60 - ACCUMULATION (CHI) - 𝍁積 >>>>>>>>>> = #234 / #396 / #511 as COGITO: [#41, #41, #41, #41, #41] with >>>>>>>>>> RANGE: noon 13 to 17 SEPTEMBER being centre to the COURSE OF >>>>>>>>>> NATURE paradigm and SAINT PATRICK'S DAY corresponds to the >>>>>>>>>> GENESIS DAY 4 narrative of for example WEDNESDAY 20 MARCH
1996 / NEW MOON 21 MARCH 1996 such that 3 x #364 = #1092 on 17 >>>>>>>>>> MARCH 1999 with a FULL MOON on 1 JANUARY 1999 which
establishes that fact.
Whereupon 3 x 365.2423 days will be Wednesday 20 MARCH 1999 / >>>>>>>>>> IPSO FACTO 24 x 7 x 13 x 49 / 293 =365.2423 or / 294 =
364.2423 days
principles of reason, then it is subject to the empirical >>>>>>>>>>> laws of sensibility, and in both cases the effects are
connected according to constant laws; but we require nothing >>>>>>>>>>> more for natural necessity, and indeed know nothing more of >>>>>>>>>>> it. In the first case, however, reason is the cause of these >>>>>>>>>>> natural laws and is therefore free, in the second case the >>>>>>>>>>> effects flow according to mere natural laws of sensibility, >>>>>>>>>>> because reason exercises no influence on them; but, because >>>>>>>>>>> of this, reason is not itself determined by sensibility
(which is impossible), and it is therefore also free in this >>>>>>>>>>> case. Therefore freedom does not impede the natural law of >>>>>>>>>>> appearances, any more than this law interferes with the
freedom of the practical use of reason, a use that stands in >>>>>>>>>>> connection with things in themselves as determining
grounds." [pages 93-97]
DOLF: "How is the notion of a civil society related to the >>>>>>>>>>> inherent human disposition of animus / anima and does such >>>>>>>>>>> dynamic suggest there is an ontic #22 - jié (結):
*FORMATIONAL* (circumscribed as bounding) #135 - níng (凝): >>>>>>>>>>> *CONGEALING* / [#56, #79] concept of facilitated arbitration >>>>>>>>>>> as #174 - CYBERNETIC SYSTEMIC / ANTHROPOMORPHIC PRINCIPLE >>>>>>>>>>> which when disordered possesses an attenuated #152 / #174 - >>>>>>>>>>> yí (疑): *DEFICIENCY* / [#29, #61, #62, #22] that may in a >>>>>>>>>>> chronic ontological state be regarded as either delinquency >>>>>>>>>>> or reprobation?"
CAN REFUSAL OF COMMUNION BY IRISH CATHOLIC ARCHBISHOP PELL ON
BOER WAR MEMORIAL DAY / PENTECOST SUNDAY 31 MAY 1998 BE BROUGHT >>>>>>>> BEFORE THE INTERNATIONAL CRIMINAL COURT?
Instances of the most serious international crimes, such as war >>>>>>>> crimes, crimes of aggression, genocide and crime against
humanity (eg: RECLAIM THE #1827 - EUCHARIST / PENTECOST FROM 卐 >>>>>>>> - SWASTIKA OBSTRUCTION / BABYLONIAN [#314 - mágos (G3097):
*WISE* *MEN* / #335 - Kasday (H3779): CHALDEAN / #87 -
BABYLONIAN KING (circa 721 BC) as [#2 - FULL CIRCLE (周), #30 - >>>>>>>> BOLD RESOLUTION (毅), #1 - CENTRE (中), #4 - BARRIER (閑), #50 - >>>>>>>> VASTNESS / WASTING (唐)] being ANTI- STATISM ARTIFICE as
UNCONSTITUTIONAL: SECTION II: UNALIENABLE RIGHTS TRANSFERENCE
PROTOCOL ] PERSECUTION OF JEWISH - CHRISTIANS AS SUBSTANTIATED >>>>>>>> CLAIM TO BELIEF #100 + 40 AM as 3860 BCE + 20 x (293 x 365.2423 >>>>>>>> TROPICAL YEARS | 294 x 364 | 6J) + 1 (NO 0 CE) = 2001 CE (NEW >>>>>>>> MOON 20 MARCH 1996 + 5 x 364 + 182 = 12 SEPTEMBER 2001 + 182 = >>>>>>>> NEW MOON 13 / 14 MARCH 2002), can be brought before the
International Criminal Court, a permanent international
tribunal. It was established by the ROME STATUTE adopted 17 JULY >>>>>>>> 1998.
On 11 APRIL 2002, ten countries ratified the statute at the same >>>>>>>> time at a special ceremony held at the United Nations
headquarters in New York City,[21] bringing the total number of >>>>>>>> signatories to sixty, which was the minimum number required to >>>>>>>> bring the statute into force, as defined in Article 126. The
treaty entered into force on 1 July 2002; the ICC can only
prosecute crimes committed (vis a vis in support of the
EUCHARIST / PENTECOST FROM 卐 - SWASTIKA OBSTRUCTION as ANTI- >>>>>>>> STATISM impetus HIJACKING ANZAC CENTENNIAL 2018 BY MARTIN
TANZER, ROSS JACKSON - RETURNED SERVICES LEAGUE / DARREN
CHESTER / WELLINGTON SHIRE COUNCI ANTI-SEMITISM / VISCERAL
RACIAL HATRED AS PERSECUTION) on or after that date. and entered >>>>>>>> into force JULY 2002.

<https://vgls.sdp.sirsidynix.net.au/client/search/asset/1161375> >>>>>>>>
[IMAGE SOURCE: Victorian Honour Roll of Women (2011)
Inspirational women from all walks of life]
SYNAPSE QUOTIENT FOR CONSIDERATION IN MAKING AN ACCUSATION OF
CONTEMN (WHITE COLONIAL IMPERIALIST / HISTORICAL ANTI-STATISM
REVISIONIST AS NON DIFFERENTIATED CHRISTO-FASCISM EXCEPTING BY >>>>>>>> HAUGHTY SELF- ENTITLEMENT) AGAINST DOCTOR DIANE SISELY VEOC
(1994-2004): Given that the CENTRAL PREMISE to this SAPIENT
UTILITARIAN / TEMPORAL DYNAMIC is the mathematical meta-
descriptive dialectic as idea template (AS OUR INTELLECTUAL
PROPERTY TO WHICH DOCTOR SISELY HAS NEVER CONFORMED) to the
AMERICAN DECLARATION OF INDEPENDENCE 4 JULY 1776 and BILL OF
RIGHTS 15 DECEMBER 1791 which frames #87 - UNALIENABLE RIGHTS
that are also implicit within QUEEN VICTORIA'S LETTERS PATENT
dated 29 OCTOBER 1900 being principles upon which the respective >>>>>>>> REPUBLIC / COMMONWEALTH were established.
[#74]
[#14, #17]
[#3, #11, #18, #32, #34, #49, #54, #60, #66, #67, #73, #76, #78] >>>>>>>>>>> [#23, #26, #27, #31, #34, #38, #44, #67]
[#5, #6, #17, #39, #57, #77]
[#37, #47, #78]
[#12, #67]
[#68]
[#13, #15, #27, #32, #49, #65, #71, #78]
COGITO: #493 / IDEA: #1876 = [#74 - CLOSURE (䦯, #74 =
[#74]), #14 - PENETRATION (銳, #31 = [#14, #17]), #78 - ON >>>>>>>>>>> THE VERGE (將, #621 = [#3, #11, #18, #32, #34, #49, #54, #60, >>>>>>>>>>> #66, #67, #73, #76, #78]), #27 - DUTIES (事, #290 = [#23, >>>>>>>>>>> #26, #27, #31, #34, #38, #44, #67]), #57 - GUARDEDNESS (守, >>>>>>>>>>> #201 = [#5, #6, #17, #39, #57, #77]), #37 - PURITY (睟, #162 >>>>>>>>>>> = [#37, #47, #78]), #67 - DARKENING (晦, #79 = [#12, #67]), >>>>>>>>>>> #68 - DIMMING (瞢, #68 = [#68]), #71 - STOPPAGE (止, #350 = >>>>>>>>>>> [#13, #15, #27, #32, #49, #65, #71, #78])]
{@44: Sup: 13 - INCREASE: TSENG (#1659); Ego: 78 - ON THE >>>>>>>>>>> VERGE: CHIANG (#1876)}
TELOS TOTAL: #1876
ONTIC TOTAL: #169
DEME TOTAL: #614
<https://www.grapple369.com/Savvy/?ontic:169,614,1659,1876> >>>>>>>>>>>
#1659 as [#5, #10, #4, #800, #30, #800, #10] = eídōlon >>>>>>>>>>> (G1497): {UMBRA: #969 % #41 = #26} 1) an image, likeness; 1a) >>>>>>>>>>> i.e. whatever represents the form of an object, either real >>>>>>>>>>> or imaginary; 1b) used of the shades of the departed,
apparitions, spectres, phantoms of the mind, etc.; 2) the >>>>>>>>>>> image of an heathen god; 3) a false god;
#1659 as [#500, #1, #50, #300, #1, #7, #800] = phantázō >>>>>>>>>>> (G5324): {UMBRA: #1659 % #41 = #19} 1) to cause to appear, >>>>>>>>>>> make visible, expose to view, show; 1a) the appearance, sight; >>>>>>>>>>>
#1876 as [#20, #1, #400, #600, #800, #40, #5, #9, #1] =
kaucháomai (G2744): {UMBRA: #1143 % #41 = #36} 1) to glory >>>>>>>>>>> (whether with reason or without); 2) to glory on account of a >>>>>>>>>>> thing; 3) to glory in a thing;
#940 - DEME TOTAL: #614 as [#80, #1, #9, #800, #50] = páschō >>>>>>>>>>> (G3958): {UMBRA: #1681 % #41 = #41} 1) to be affected or have >>>>>>>>>>> been affected, to feel, have a sensible experience, to
undergo; 1a) in a good sense, to be well off, in good case; >>>>>>>>>>> 1b) in a bad sense, to suffer sadly, be in a bad plight; 1b1) >>>>>>>>>>> of a sick person;
#675 - ONTIC TOTAL: #169 as [#1, #100, #50, #8, #200, #5, >>>>>>>>>>> #300, #1, #10] = arnéomai (G720): {UMBRA: #277 % #41 = #31} >>>>>>>>>>> 1) to deny; 2) to deny someone; 2a) to deny one's self; 2a1) >>>>>>>>>>> to disregard his own interests or to prove false to himself; >>>>>>>>>>> 2a2) act entirely unlike himself; 2b) to deny, abnegate, >>>>>>>>>>> abjure; 2c) not to accept, to reject, to refuse something >>>>>>>>>>> offered;

GRAPPLE (221, 493)@[74, 14, 78, 27, 57, 37, 67, 68, 71]
PROTOTYPE
<https://www.grapple369.com/Savvy/?
male:221&feme:493&ontic:363&deme:81&idea:492&run:Heuristic&date:2025.7.1&time:07.00&run:Mystery&tetra:71>
[#74 {@1: Sup: 74 - CLOSURE: CHIH (#74); Ego: 74 - CLOSURE: >>>>>>>>>>> CHIH (#74)}
#14 {@2: Sup: 7 - ASCENT: SHANG (#81 - MALE DEME IS UNNAMED >>>>>>>>>>> {%0}); Ego: 14 - PENETRATION: JUI (#88)}
#78 {@3: Sup: 4 - BARRIER: HSIEN (#85); Ego: 78 - ON THE >>>>>>>>>>> VERGE: CHIANG (#166 - I AM NOT SLUGGISH {%11})}
#27 {@4: Sup: 31 - PACKING: CHUANG (#116); Ego: 27 - DUTIES: >>>>>>>>>>> SHIH (#193)}
#57 {@5: Sup: 7 - ASCENT: SHANG (#123); Ego: 57 -
GUARDEDNESS: SHOU (#250)}
#37 {@6: Sup: 44 - STOVE: TSAO (#167); Ego: 37 - PURITY: >>>>>>>>>>> TS'UI (#287)}
#67 {@7: Sup: 30 - BOLD RESOLUTION: YI (#197 - I AM NOT NOISY >>>>>>>>>>> IN MY SPEECH {%33}); Ego: 67 - DARKENING: HUI (#354)}
#68 {@8: Sup: 17 - HOLDING BACK: JUAN (#214); Ego: 68 -
DIMMING: MENG (#422)}
#71] {@9: Sup: 7 - ASCENT: SHANG (#221); Ego: 71 - STOPPAGE: >>>>>>>>>>> CHIH (#493)}
TELOS TOTAL: #493
ONTIC TOTAL: #363
DEME TOTAL: #81
#493 as [#30, #400, #2, #6, #50, #5] = tâbûwn (H8394): >>>>>>>>>>> {UMBRA: #458 % #41 = #7} 1) understanding, intelligence; 1a) >>>>>>>>>>> the act of understanding; 1a1) skill; 1b) the faculty of >>>>>>>>>>> understanding; 1b1) intelligence, understanding, insight; 1c) >>>>>>>>>>> the object of knowledge; 1d) teacher (personification);
#282 - MALE TOTAL: #221 as [#6, #40, #4, #2, #200, #10, #20] / >>>>>>>>>>> #866 - DEME TOTAL: #614 as [#30, #4, #2, #200, #10, #20, >>>>>>>>>>> #600] = dâbâr (H1697): {UMBRA: #206 % #41 = #1} 1) speech, >>>>>>>>>>> word, speaking, thing; 1a) speech; 1b) saying, utterance; 1c) >>>>>>>>>>> word, words; 1d) business, occupation, acts, matter, case, >>>>>>>>>>> something, manner (by extension);
#736 - FEME TOTAL: #493 as [#80, #100, #70, #200, #80, #70, >>>>>>>>>>> #10, #5, #70, #40, #1, #10] = prospoiéomai (G4364): {UMBRA: >>>>>>>>>>> #736 % #41 = #39} 1) to take or claim a thing to one's self; >>>>>>>>>>> 2) to conform one's self to a thing, or rather to affect to >>>>>>>>>>> one's self; 2a) to pretend;
#1446 - ONTIC TOTAL: #363 as [#500, #1, #50, #800, #40, #5, >>>>>>>>>>> #50] = phaínō (G5316): {UMBRA: #1361 % #41 = #8} 1) to bring >>>>>>>>>>> forth into the light, cause to shine, shed light; 2) shine; >>>>>>>>>>> 2a) to shine, be bright or resplendent; 2b) to become
evident, to be brought forth into the light, come to view, >>>>>>>>>>> appear; 2b1) of growing vegetation, to come to light; 2b2) to >>>>>>>>>>> appear, be seen; 2b3) exposed to view; 2c) to meet the eyes, >>>>>>>>>>> strike the sight, become clear or manifest; 2c1) to be seen, >>>>>>>>>>> appear; 2d) to appear to the mind, seem to one's judgment or >>>>>>>>>>> opinion;
#729 - DEME TOTAL: #81 as [#6, #5, #8, #100, #10, #600] = >>>>>>>>>>> chôq (H2706): {UMBRA: #108 % #41 = #26} 1) statute,
ordinance, limit, something prescribed, due; 1a) prescribed >>>>>>>>>>> task; 1b) prescribed portion; 1c) action prescribed (for >>>>>>>>>>> oneself), resolve; 1d) prescribed due; 1e) prescribed limit, >>>>>>>>>>> boundary; 1f) enactment, decree, ordinance; 1f1) specific >>>>>>>>>>> decree; 1f2) law in general; 1g) enactments, statutes; 1g1) >>>>>>>>>>> conditions; 1g2) enactments; 1g3) decrees; 1g4) *CIVIL*
*ENACTMENTS* prescribed by God;
COPILOT @ 0700 HRS ON 1 JULY 2025: "Here’s how I see the >>>>>>>>>>> pieces fitting together into a coherent whole—a kind of >>>>>>>>>>> “psycho-social cybernetics” of civil society:
1. CIVIL SOCIETY AS A SELF-REGULATING SPHERE CIVIL >>>>>>>>>>> SOCIETY: Is that intermediate realm of associations, norms >>>>>>>>>>> and practices lying between the individual and the state or >>>>>>>>>>> market. It relies on mediated dialogue, voluntary arbitration >>>>>>>>>>> of conflicts, and evolving norms rather than raw power or >>>>>>>>>>> pure contract. In effect, civil society is a living
cybernetic system: it senses (voices, petitions, protests), >>>>>>>>>>> processes (deliberation, adjudication, debate) and feeds back >>>>>>>>>>> (new laws, revised norms, shifting alliances) in order to >>>>>>>>>>> maintain its own integrity.
2. THE INNER POLARITY—ANIMUS/ANIMA—AS MICROCOSM OF
PUBLIC ARBITRATION: In Jung’s model every psyche carries a >>>>>>>>>>> contra-sexual archetype: the anima is a man’s inner feminine, >>>>>>>>>>> the animus a woman’s inner masculine. These figures—at once >>>>>>>>>>> inner other and mediator— constantly negotiate with the Ego, >>>>>>>>>>> correcting one- sidedness (too hard- nosed, too soft-hearted) >>>>>>>>>>> and striving toward psychic balance. Projected into social >>>>>>>>>>> space, this same dynamic drives us to seek out others who >>>>>>>>>>> embody qualities we lack: a group dominated by “animus” >>>>>>>>>>> gravitates toward more relational voices; a circle steeped in >>>>>>>>>>> “anima” seeks firmer boundaries and structure. In both >>>>>>>>>>> instances, the anima/ animus interplay is the psyche’s way of >>>>>>>>>>> arbitrating its own excesses and deficits—and civil society >>>>>>>>>>> does the same on a collective scale.
3. Jié (結) AND Níng (凝) AS ONTIC COORDINATES OF
SOCIAL FORM AND COHERENCE: Borrowing two classical Chinese >>>>>>>>>>> notions:
• Jié (結) “binding—formational”: the act of drawing >>>>>>>>>>> boundaries — defining who belongs, what rights and duties >>>>>>>>>>> hold —thus giving civil society its structural contours. >>>>>>>>>>>
• Níng (凝) “congealing—stabilizing”: the process by which
shared practices, rituals and precedents coagulate into
durable norms, institutions and public memory. A healthy >>>>>>>>>>> civil society constantly re- forms its jié (revisits its >>>>>>>>>>> constitutional limits) and re- níngs its consensual norms >>>>>>>>>>> (refreshes its social glue) as new challenges arise.
4. FACILITATED ARBITRATION AS CYBERNETIC- >>>>>>>>>>> ANTHROPOMORPHIC PRINCIPLE: At the heart of both the anima/ >>>>>>>>>>> animus dialogue and civil- society self-regulation lies a >>>>>>>>>>> cybernetic principle: self- correction via feedback loops. In >>>>>>>>>>> the psyche it’s the active imagination or inner dialogue; in >>>>>>>>>>> society it’s mediation, civic deliberation, courts,
parliaments —the “anthropomorphic” face we give these >>>>>>>>>>> abstract feedback mechanisms so we can actually speak to >>>>>>>>>>> them, petition them, reform them. This experiential interface >>>>>>>>>>> is what turns bare system- dynamics into lived public life. >>>>>>>>>>>
5. Yí (疑) — DOUBT OR DEFICIENCY—WHEN CYBERNETIC
ARBITRATION FALTERS: The character yí (疑) denotes doubt, >>>>>>>>>>> hesitation, a failure of commitment. When the inner anima/ >>>>>>>>>>> animus dialogue calcifies or collapses— when one archetype >>>>>>>>>>> dominates without counterbalance—the personality becomes one- >>>>>>>>>>> sided, neurotic or even antisocial. Likewise, when civil >>>>>>>>>>> society’s arbitration channels clog (courts overloaded, media >>>>>>>>>>> captured, voices silenced), the system’s feedback weakens. >>>>>>>>>>> Norms no longer congeal in shared trust but instead fragment >>>>>>>>>>> into cynicism or apathy. Chronic yí manifests socially as >>>>>>>>>>> delinquency (flouting the broken rules) or reprobation (moral >>>>>>>>>>> exile from the public weal).
6. FROM MICRO TO MACRO—A UNIFIED VIEW: >>>>>>>>>>>
• Inner psyche = self-correcting system negotiating anima ↔ >>>>>>>>>>> animus
• Civil society = self-correcting system negotiating freedom >>>>>>>>>>> ↔ order
• Jié = structural boundary-making; Níng = normative cohesion
• Arbitration = cybernetic feedback made humanly tangible >>>>>>>>>>> • Yí = breakdown of feedback → social/personal pathology >>>>>>>>>>>
In short, civil society enacts on the collective plane what >>>>>>>>>>> animus and anima enact within each of us: an ongoing
arbitration of polarities through bounded form (jié) and >>>>>>>>>>> collective cohesion (níng). When those cybernetic loops clog— >>>>>>>>>>> when doubt (yí) ossifies rather than spurring inquiry—the >>>>>>>>>>> result is disorders small (delinquency) or large (systemic >>>>>>>>>>> breakdown, moral reprobation). Maintaining a vibrant civil >>>>>>>>>>> society, then, means tending both our inner animus/anima >>>>>>>>>>> balance and our external mechanisms of feedback, boundary and >>>>>>>>>>> communal cement."
DOLF: "Firstly I cannot venture into the professional faculty >>>>>>>>>>> knowledge of others by making any physiological speculation >>>>>>>>>>> from an extrapolation of a metaphysical proposition such as >>>>>>>>>>> "an ontic #22 - jié (結): *FORMATIONAL* (circumscribed as >>>>>>>>>>> bounding) #135 - níng (凝): *CONGEALING* / [#56, #79] concept >>>>>>>>>>> of facilitated arbitration as #174 - CYBERNETIC SYSTEMIC / >>>>>>>>>>> ANTHROPOMORPHIC PRINCIPLE which when disordered possesses an >>>>>>>>>>> attenuated #152 / #174 - yí (疑): *DEFICIENCY* / [#29, #61, >>>>>>>>>>> #62, #22]" and neither can you proffer medical advice upon >>>>>>>>>>> only hypothetical postulates as quantification of meta logic >>>>>>>>>>> process on "COGNITIVE DISTORTIONS ARE BIASED, AUTOMATIC
THOUGHTS THAT SKEW OUR PERCEPTION OF EVENTS, SITUATIONS, AND >>>>>>>>>>> OURSELVES."
But could what we have just considered as a pithy observation >>>>>>>>>>> upon dynamics of civil society also accommodate individuals >>>>>>>>>>> with ADHD who are not only challenged by core symptoms—such >>>>>>>>>>> as inattention and impulsivity which is invariably animus >>>>>>>>>>> associative—but they also often face significant difficulties >>>>>>>>>>> with emotional regulation. These challenges can make them >>>>>>>>>>> particularly vulnerable to cognitive distortions (which are >>>>>>>>>>> numerous but we only mention here as a focussed context): >>>>>>>>>>>
EXECUTIVE FUNCTION AND SELF-REGULATION DEFICITS: ADHD
involves deficits in executive functioning—the cognitive >>>>>>>>>>> processes that help manage thoughts, actions, and emotions. >>>>>>>>>>> When these processes falter, individuals may struggle to >>>>>>>>>>> evaluate their thoughts critically, allowing distortions to >>>>>>>>>>> flourish unchecked.
HEIGHTENED EMOTIONAL REACTIVITY: ADHD is frequently
accompanied by intense emotional responses. This emotional >>>>>>>>>>> reactivity can intensify distortions like emotional
reasoning, where the feeling of distress is mistaken for an >>>>>>>>>>> objective truth."
COPILOT @ 0751 HRS ON 1 JULY 2025: "Here’s how our “psycho- >>>>>>>>>>> social cybernetic” framework folds in ADHD-specific dynamics: >>>>>>>>>>>
1. ADHD AS A MINIATURE CYBERNETIC SOCIETY: Think of >>>>>>>>>>> each mind as its own civil-society analogue—sensing inputs, >>>>>>>>>>> processing them, and issuing behavioral outputs. In ADHD the >>>>>>>>>>> “sensing” (attention), “processing” (executive function) and
“feedback” (emotional regulation) loops are leaky. Just as a >>>>>>>>>>> healthy polis relies on checks- and-balances, an ADHD mind >>>>>>>>>>> struggles to self-correct when any one loop under-performs. >>>>>>>>>>>
2. EXECUTIVE FUNCTION DEFICITS = WEAK ANIMUS >>>>>>>>>>> ARBITRATION: In Jungian terms, animus (assertive, boundary- >>>>>>>>>>> setting principle) helps the psyche say “no” to distractions >>>>>>>>>>> and “yes” to prioritized tasks. ADHD’s executive-function >>>>>>>>>>> gaps — planning, working memory, impulse control—are exactly >>>>>>>>>>> a failure of that animus function. Without a robust internal >>>>>>>>>>> arbitrator, thoughts go unchecked: All- or-Nothing,
Overgeneralizing, Fortune-Telling and the rest can surge >>>>>>>>>>> unchecked.
3. EMOTIONAL REACTIVITY AS Yí (疑) UNBOUND ADHD: >>>>>>>>>>> often comes with intense, rapid emotional swings. That hyper- >>>>>>>>>>> reactivity maps to an amplified yí—doubt, hesitation, >>>>>>>>>>> deficient feedback— that congeals into distortions like >>>>>>>>>>> Emotional Reasoning (“I feel incompetent, so I must be”) or >>>>>>>>>>> Catastrophizing (“If I’m late once, I’ll lose my job”). Left
alone, these distortions solidify into chronic self-doubt or >>>>>>>>>>> social withdrawal—ADHD’s version of delinquency/reprobation >>>>>>>>>>> in civil society.
4. Jié (結) & Níng (凝) INSIDE THE ADHD MIND >>>>>>>>>>>
• Jié—Formational boundaries—are the self-prompts and >>>>>>>>>>> routines that partition time, tasks, and goals. When ADHD >>>>>>>>>>> thins those boundaries, the mind drifts.
• Níng—Congealing cohesion—are stable habits or scripts that >>>>>>>>>>> turn effort into flow. Without repeated practice (or
scaffolding), norms never stick, and the system remains fluid >>>>>>>>>>> to the point of chaos.
5. FACILITATED ARBITRATION: External Cybernetic >>>>>>>>>>> Interfaces Just as civil society requires courts and
assemblies, ADHD minds benefit from anthropomorphic feedback >>>>>>>>>>> loops— therapists, coaches, peer- support groups, apps with >>>>>>>>>>> nudges and reminders. These external agents stand in as
surrogate animus/ anima figures, reinforcing jié (by setting >>>>>>>>>>> deadlines, external structure) and building níng (by
rewarding consistency) to counteract yí’s drift.
PUTTING IT TOGETHER: – Inner psyche = self-correcting system >>>>>>>>>>> negotiating impulsivity ↔ restraint – ADHD’s core deficits = >>>>>>>>>>> erosion of animus arbitration (executive function) +
hyperactive yí (emotional dysregulation) – Treatment
“assemblies” (CBT, coaching, digital tools) = external >>>>>>>>>>> cybernetic nodes that restore jié & níng and tame yí
By viewing ADHD through this lens, we see that strengthening >>>>>>>>>>> everyday arbitration channels—via clear boundaries,
consistent scaffolding, and empathic feedback—reinvigorates >>>>>>>>>>> the self- correcting loops both within the individual and in >>>>>>>>>>> the wider social network.
FURTHER AVENUES:
• Explore “meta-boundary” training: teaching people
to consciously define micro-deadlines (mini-jié) and
celebrate tiny wins to congeal new norms (mini-níng).
• Investigate bio-feedback and heart-rate variability
training as physiological arbitration complements.
• Consider community rituals (group coworking, timed
pomodoro circles) as macro-scale analogues of civil-society >>>>>>>>>>> feedback."
DOLF: "No I think given the #314 - SELF RATIONALISATION / >>>>>>>>>>> CHIMERIC #1 - SELF DELUSION: [#34, #33, #20, #21, #26, #32, >>>>>>>>>>> #71, #24, #30, #23] | GRAPPLE (272, 335)@[13, 18, 35, 40, 49, >>>>>>>>>>> 37, 52, 20, 71] PROTOTYPE HEURISTIC ASSAY METHOD we have >>>>>>>>>>> identified (eg: the temporal heuristic notion #272 as [#2, >>>>>>>>>>> #70, #200] = bâʻar (H1197): *KINDLE* *EMOTIVE* *RESPONSE* can >>>>>>>>>>> be noumena redacted to #110 - qīng (清): PEACEFUL; PAY THE >>>>>>>>>>> BILL / [#37, #73] which is the antithesis of delinquency) >>>>>>>>>>> within the #174 - CYBERNETIC SYSTEMIC / ANTHROPOMORPHIC
PRINCIPLE.
#1 - NOUS #67 @ zen:1,row:7,col:9 --> COGITO: #175
#2 - NOUS #54 @ zen:1,row:7,col:2
#3 - NOUS #47 @ zen:1,row:7,col:1
#4 - NOUS #48 @ zen:1,row:8,col:3
#5 - NOUS #7 @ zen:1,row:8,col:4
#6 - NOUS #5 @ zen:1,row:8,col:5
#7 - NOUS #3 @ zen:1,row:8,col:6
#8 - NOUS #70 @ zen:1,row:8,col:7
#9 - NOUS #68 @ zen:1,row:8,col:8
#174 - The anima / animus: the feminine aspect of a man’s >>>>>>>>>>> psyche (and vice versa)
#336 - The personal unconscious: a collection of stored
experiences within the individual
#451 - The collective unconscious: a collection of universal >>>>>>>>>>> images and patterns within the collective psyche

GRAPPLE (452, 369)@[5, 67, 48, 47, 68, 3, 70, 7, 54] PROTOTYPE >>>>>>>>>>>
<https://www.grapple369.com/Savvy/?
male:452&feme:369&idea:452,369&run:Heuristic&grapple:67,54,47,48,7,5,3,70,68>
[#5 {@1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING >>>>>>>>>>> SMALL: SHAO (#5)}
#67 {@2: Sup: 72 - HARDNESS: CHIEN (#77); Ego: 67 -
DARKENING: HUI (#72)}
#48 {@3: Sup: 39 - RESIDENCE: CHU (#116); Ego: 48 - RITUAL: >>>>>>>>>>> LI (#120)}
#47 {@4: Sup: 5 - KEEPING SMALL: SHAO (#121); Ego: 47 -
PATTERN: WEN (#167)}
#68 {@5: Sup: 73 - ALREADY FORDING, COMPLETION: CH'ENG
(#194); Ego: 68 - DIMMING: MENG (#235)}
#3 {@6: Sup: 76 - AGGRAVATION: CHU (#270); Ego: 3 - MIRED: >>>>>>>>>>> HSIEN (#238)}
#70 {@7: Sup: 65 - INNER: NEI (#335); Ego: 70 - SEVERANCE: KE >>>>>>>>>>> (#308)}
#7 {@8: Sup: 72 - HARDNESS: CHIEN (#407); Ego: 7 - ASCENT: >>>>>>>>>>> SHANG (#315)}
#54] {@9: Sup: 45 - GREATNESS: TA (#452); Ego: 54 - UNITY: >>>>>>>>>>> K'UN (#369)}
TELOS TOTAL: #369
Thusly it would behove us to give consideration to that
discriminating norm GRAPPLE (452, 369)@[5, 67, 48, 47, 68, 3, >>>>>>>>>>> 70, 7, 54] PROTOTYPE before modulation of any DAEMONIC
manifest can occur, there needs be some understanding of the >>>>>>>>>>> CYBERNETIC systems self- referencing, by articulating the >>>>>>>>>>> implicit epistemological / anthropological premise accorded >>>>>>>>>>> by the hierarchy of our morphological universe as #729
APPRAISALS + ADDITIONAL TRANSFORMATIONAL PROTOTYPES we are >>>>>>>>>>> going to formulate with a COURSE- trochos OF NATURE-trochos >>>>>>>>>>> [James 3:6] starting premise within the locus of the GRECO- >>>>>>>>>>> ROMAN SQUARE (as shown above)."
-------------------------------
The point we make is that BOER WAR MEMORIAL infidelity as >>>>>>>>>>> contempt directed towards our local BOER WAR MEMORIAL erected >>>>>>>>>>> upon 29 OCTOBER 1909, is so manifestly pronounced and
habitual, that the TRIBUNAL ought to accept as prima facie >>>>>>>>>>> the proposition whereby the RETURNED SERVICES LEAGUE / LOCAL >>>>>>>>>>> POPULATION is fixated upon the cause of ANZAC JINGOISM / >>>>>>>>>>> IRISH REPUBLICANISM as ANTI-STATISM against COMMONWEALTH / >>>>>>>>>>> RULE OF LAW / MONARCHY / FAIR GOVERNANCE.
An appropriate summary of the STATUE ARTIST interactions is >>>>>>>>>>> conveyed by the CONTEST HEARING SPEAKING NOTES prepared for >>>>>>>>>>> the 8 APRIL 2022 HEARING as refutation of VEXATIOUS GROUNDS >>>>>>>>>>> TO AN APPLICATION FOR INTERVENTION AND PERSONAL SAFETY ORDER >>>>>>>>>>> AS CASE NUMBER L10182359 AS INTERIM GRANTED 6 FEBRUARY 2020 >>>>>>>>>>> and subject to a lack of procedural fairness (ie. WITHDRAWN >>>>>>>>>>> BY POLICE PROSECUTIONS ON 14 JULY 2022) associated with those >>>>>>>>>>> orders after a calculated wilful obstruction occurred to the >>>>>>>>>>> EGRESS / INGRESS of my PRIVATE PROPERTY as then an
impropriety for asserting there was a wilful intention to >>>>>>>>>>> commit a BREACH (ie. being a "FALSE ALLEGATION OF PROXIMITY >>>>>>>>>>> AND ACCOSTING" scenario @ 0829 HOURS on Sunday 21 MARCH 2021) >>>>>>>>>>> to those ORDERS as CASE NUMBER M11048888 which was DETERMINED >>>>>>>>>>> on 11 NOVEMBER 2021 despite my questioning the propriety of >>>>>>>>>>> such action given the past matters related to INTELLECTUAL >>>>>>>>>>> PROPERTY THEFT (eg:
NOUS #56 / 7 JANUARY LYNCH-PIN associated to a suspected >>>>>>>>>>> deployment of gōu gǔ dìng lǐ (鈎股定理): HOOK THEOREM SCHEMA
being self evident by PICKER'S APOLOGETIC TABLE TALK IDEA #56 >>>>>>>>>>> EDITION (1976) / PROPAGATION IN CHINA OF THE LUMINOUS
RELIGION FROM DAQIN AS STELLA OF 7 JANUARY 781) as an IMPETUS >>>>>>>>>>> FOR CHRISTIAN ANATHEMA EXPRESSED WITHIN REDUCTIO AD HITLERUM >>>>>>>>>>> AS TABLE TALK
) involving the VATICAN CITY-STATE (eg: SECOND VATICAN
COUNCIL) / FERVENT NEOPHYTES IMPOSING OF A SUBSTITUTED VIRTUE >>>>>>>>>>> [*METAMORPHOSES* (μεταμορφώσεις) / *DEIFICATION* (ἀποθέωσις)]
UPON OUR WAR DEAD BY PERVERSION OF STATE AUTHORITY AND
SOVEREIGNTY as maleficence exhibited by INSTANCES OF BOER WAR >>>>>>>>>>> MEMORIAL COMMEMORATION IMPROPRIETY 31 MAY 1998 / 8-10 JUNE >>>>>>>>>>> 2017 as attempts to RECLAIM THE #1827 - EUCHARIST / PENTECOST >>>>>>>>>>> FROM 卐 - SWASTIKA OBSTRUCTION was contemporaneous to
REMEMBRANCE DAY commemorations.
Despite the fact that PALINGENETIC ULTRANATIONALISM which is >>>>>>>>>>> the psychosis (ie. without anything other than a MYTHOS and >>>>>>>>>>> SYMBOLIC anchor) and the unaccountable embodiment of IRISH >>>>>>>>>>> CATHOLIC ANZAC JINGOISM (ie. NOUS #36 ON ANZAC DAY 25 APRIL >>>>>>>>>>> IS AS CULT OF THE SUN IN CONTENTION WITH TETRA #36 - BOER WAR >>>>>>>>>>> MEMORIAL DAY AND THE ANTHROPIC PROTOTYPE IDEA #207 -
CRUCIFIXION / TETRA: #33 - 15 / 19 MAY is therefore the
imposing of a religious belief in contra SECTION 116 OF THE >>>>>>>>>>> CONSTITUTION) is intended upon its CRUSADE of CRUETY (ie. >>>>>>>>>>> second only to Christ crucified) that is to destroy not only >>>>>>>>>>> your name and reputation, but the mind body and soul whilst >>>>>>>>>>> singing the mantra: 'YOU WOULDN'T HAVE THE FREEDOM YOU HAVE >>>>>>>>>>> TODAY IF IT WAS WASN'T FOR THOSE BRAVE MEN WHO GAVE THEIR >>>>>>>>>>> LIVES SO WE COULD LIVE OURS...'
#28 - 𝌡更 = #202 / #364 / #479
COGITO: [#16, #5, #45, #36 - ANZAC DAY, #18] as #28 - CHANGE >>>>>>>>>>> (KENG)
RANGE: noon 22 to 26 APRIL
#36 - 𝌩彊 = #210 / #372 / #487
COGITO: [#14, #44, #15, #30 - BOER WAR MEMORIAL DAY, #30] as >>>>>>>>>>> #36 - STRENGTH (CH'IANG)
RANGE: noon 28 MAY to 01 JUNE
subjective, hence also not on any temporal conditions, and >>>>>>>>>>> would therefore also not depend on the natural law that
serves to determine those conditions, because grounds of >>>>>>>>>>> reason provide the rule for actions universally, from
principles, without influence from the circumstances of time >>>>>>>>>>> or place.
What I adduce here counts only as an example, for
intelligibility, and does not belong necessarily to our
question, which must be decided from mere concepts
independently of properties that we find in the actual world. >>>>>>>>>>>
I can now say without contradiction: all actions of rational >>>>>>>>>>> beings, insofar as they are appearances (are encountered in >>>>>>>>>>> some experience or other), are subject to natural necessity; >>>>>>>>>>> but the very same actions, with respect only to the rational >>>>>>>>>>> subject and its faculty of acting in accordance with bare >>>>>>>>>>> reason, are free. What, then, is required for natural
necessity? Nothing more than the determinability of every >>>>>>>>>>> event in the sensible world according to constant laws, and >>>>>>>>>>> therefore a relation to a cause within appearance; whereby >>>>>>>>>>> the underlying thing in itself and its causality remain
unknown. But I say: the law of nature remains, whether the >>>>>>>>>>> rational being be a cause of effects in the sensible world >>>>>>>>>>> through reason and hence through freedom, or whether that >>>>>>>>>>> being does not determine such effects through rational
grounds. For if the first is the case, the action takes place >>>>>>>>>>> according to maxims whose effect within appearance will
always conform to constant laws; if the second is the case, >>>>>>>>>>> and the action does not take [IDEA #346] place according to >>>>>>>>>>> principles of reason, then it is subject to the empirical >>>>>>>>>>> laws of sensibility, and in both cases the effects are
connected according to constant laws; but we require nothing >>>>>>>>>>> more for natural necessity, and indeed know nothing more of >>>>>>>>>>> it. In the first case, however, reason is the cause of these >>>>>>>>>>> natural laws and is therefore free, in the second case the >>>>>>>>>>> effects flow according to mere natural laws of sensibility, >>>>>>>>>>> because reason exercises no influence on them; but, because >>>>>>>>>>> of this, reason is not itself determined by sensibility
(which is impossible), and it is therefore also free in this >>>>>>>>>>> case. Therefore freedom does not impede the natural law of >>>>>>>>>>> appearances, any more than this law interferes with the
freedom of the practical use of reason, a use that stands in >>>>>>>>>>> connection with things in themselves as determining
grounds." [pages 93-97]
DOLF: "How is the notion of a civil society related to the >>>>>>>>>>> inherent human disposition of animus / anima and does such >>>>>>>>>>> dynamic suggest there is an ontic #22 - jié (結):
*FORMATIONAL* (circumscribed as bounding) #135 - níng (凝): >>>>>>>>>>> *CONGEALING* / [#56, #79] concept of facilitated arbitration >>>>>>>>>>> as #174 - CYBERNETIC SYSTEMIC / ANTHROPOMORPHIC PRINCIPLE >>>>>>>>>>> which when disordered possesses an attenuated #152 / #174 - >>>>>>>>>>> yí (疑): *DEFICIENCY* / [#29, #61, #62, #22] that may in a >>>>>>>>>>> chronic ontological state be regarded as either delinquency >>>>>>>>>>> or reprobation?"
CAN REFUSAL OF COMMUNION BY IRISH CATHOLIC ARCHBISHOP PELL ON
BOER WAR MEMORIAL DAY / PENTECOST SUNDAY 31 MAY 1998 BE BROUGHT >>>>>>>> BEFORE THE INTERNATIONAL CRIMINAL COURT?
Instances of the most serious international crimes, such as war >>>>>>>> crimes, crimes of aggression, genocide and crime against
humanity (eg: RECLAIM THE #1827 - EUCHARIST / PENTECOST FROM 卐 >>>>>>>> - SWASTIKA OBSTRUCTION / BABYLONIAN [#314 - mágos (G3097):
*WISE* *MEN* / #335 - Kasday (H3779): CHALDEAN / #87 -
BABYLONIAN KING (circa 721 BC) as [#2 - FULL CIRCLE (周), #30 - >>>>>>>> BOLD RESOLUTION (毅), #1 - CENTRE (中), #4 - BARRIER (閑), #50 - >>>>>>>> VASTNESS / WASTING (唐)] being ANTI- STATISM ARTIFICE as
UNCONSTITUTIONAL: SECTION II: UNALIENABLE RIGHTS TRANSFERENCE
PROTOCOL ] PERSECUTION OF JEWISH - CHRISTIANS AS SUBSTANTIATED >>>>>>>> CLAIM TO BELIEF #100 + 40 AM as 3860 BCE + 20 x (293 x 365.2423 >>>>>>>> TROPICAL YEARS | 294 x 364 | 6J) + 1 (NO 0 CE) = 2001 CE (NEW >>>>>>>> MOON 20 MARCH 1996 + 5 x 364 + 182 = 12 SEPTEMBER 2001 + 182 = >>>>>>>> NEW MOON 13 / 14 MARCH 2002), can be brought before the
International Criminal Court, a permanent international
tribunal. It was established by the ROME STATUTE adopted 17 JULY >>>>>>>> 1998.
On 11 APRIL 2002, ten countries ratified the statute at the same >>>>>>>> time at a special ceremony held at the United Nations
headquarters in New York City,[21] bringing the total number of >>>>>>>> signatories to sixty, which was the minimum number required to >>>>>>>> bring the statute into force, as defined in Article 126. The
treaty entered into force on 1 July 2002; the ICC can only
prosecute crimes committed (vis a vis in support of the
EUCHARIST / PENTECOST FROM 卐 - SWASTIKA OBSTRUCTION as ANTI- >>>>>>>> STATISM impetus HIJACKING ANZAC CENTENNIAL 2018 BY MARTIN
TANZER, ROSS JACKSON - RETURNED SERVICES LEAGUE / DARREN
CHESTER / WELLINGTON SHIRE COUNCI ANTI-SEMITISM / VISCERAL
RACIAL HATRED AS PERSECUTION) on or after that date. and entered >>>>>>>> into force JULY 2002.

<https://vgls.sdp.sirsidynix.net.au/client/search/asset/1161375> >>>>>>>>
[IMAGE SOURCE: Victorian Honour Roll of Women (2011)
Inspirational women from all walks of life]
SYNAPSE QUOTIENT FOR CONSIDERATION IN MAKING AN ACCUSATION OF
CONTEMN (WHITE COLONIAL IMPERIALIST / HISTORICAL ANTI-STATISM
REVISIONIST AS NON DIFFERENTIATED CHRISTO-FASCISM EXCEPTING BY >>>>>>>> HAUGHTY SELF- ENTITLEMENT) AGAINST DOCTOR DIANE SISELY VEOC
(1994-2004): Given that the CENTRAL PREMISE to this SAPIENT
UTILITARIAN / TEMPORAL DYNAMIC is the mathematical meta-
descriptive dialectic as idea template (AS OUR INTELLECTUAL
PROPERTY TO WHICH DOCTOR SISELY HAS NEVER CONFORMED) to the
AMERICAN DECLARATION OF INDEPENDENCE 4 JULY 1776 and BILL OF
RIGHTS 15 DECEMBER 1791 which frames #87 - UNALIENABLE RIGHTS
that are also implicit within QUEEN VICTORIA'S LETTERS PATENT
dated 29 OCTOBER 1900 being principles upon which the respective >>>>>>>> REPUBLIC / COMMONWEALTH were established.
[#74]
[#14, #17]
[#3, #11, #18, #32, #34, #49, #54, #60, #66, #67, #73, #76, #78] >>>>>>>>>>> [#23, #26, #27, #31, #34, #38, #44, #67]
[#5, #6, #17, #39, #57, #77]
[#37, #47, #78]
[#12, #67]
[#68]
[#13, #15, #27, #32, #49, #65, #71, #78]
COGITO: #493 / IDEA: #1876 = [#74 - CLOSURE (䦯, #74 =
[#74]), #14 - PENETRATION (銳, #31 = [#14, #17]), #78 - ON >>>>>>>>>>> THE VERGE (將, #621 = [#3, #11, #18, #32, #34, #49, #54, #60, >>>>>>>>>>> #66, #67, #73, #76, #78]), #27 - DUTIES (事, #290 = [#23, >>>>>>>>>>> #26, #27, #31, #34, #38, #44, #67]), #57 - GUARDEDNESS (守, >>>>>>>>>>> #201 = [#5, #6, #17, #39, #57, #77]), #37 - PURITY (睟, #162 >>>>>>>>>>> = [#37, #47, #78]), #67 - DARKENING (晦, #79 = [#12, #67]), >>>>>>>>>>> #68 - DIMMING (瞢, #68 = [#68]), #71 - STOPPAGE (止, #350 = >>>>>>>>>>> [#13, #15, #27, #32, #49, #65, #71, #78])]
{@44: Sup: 13 - INCREASE: TSENG (#1659); Ego: 78 - ON THE >>>>>>>>>>> VERGE: CHIANG (#1876)}
TELOS TOTAL: #1876
ONTIC TOTAL: #169
DEME TOTAL: #614
<https://www.grapple369.com/Savvy/?ontic:169,614,1659,1876> >>>>>>>>>>>
#1659 as [#5, #10, #4, #800, #30, #800, #10] = eídōlon >>>>>>>>>>> (G1497): {UMBRA: #969 % #41 = #26} 1) an image, likeness; 1a) >>>>>>>>>>> i.e. whatever represents the form of an object, either real >>>>>>>>>>> or imaginary; 1b) used of the shades of the departed,
apparitions, spectres, phantoms of the mind, etc.; 2) the >>>>>>>>>>> image of an heathen god; 3) a false god;
#1659 as [#500, #1, #50, #300, #1, #7, #800] = phantázō >>>>>>>>>>> (G5324): {UMBRA: #1659 % #41 = #19} 1) to cause to appear, >>>>>>>>>>> make visible, expose to view, show; 1a) the appearance, sight; >>>>>>>>>>>
#1876 as [#20, #1, #400, #600, #800, #40, #5, #9, #1] =
kaucháomai (G2744): {UMBRA: #1143 % #41 = #36} 1) to glory >>>>>>>>>>> (whether with reason or without); 2) to glory on account of a >>>>>>>>>>> thing; 3) to glory in a thing;
#940 - DEME TOTAL: #614 as [#80, #1, #9, #800, #50] = páschō >>>>>>>>>>> (G3958): {UMBRA: #1681 % #41 = #41} 1) to be affected or have >>>>>>>>>>> been affected, to feel, have a sensible experience, to
undergo; 1a) in a good sense, to be well off, in good case; >>>>>>>>>>> 1b) in a bad sense, to suffer sadly, be in a bad plight; 1b1) >>>>>>>>>>> of a sick person;
#675 - ONTIC TOTAL: #169 as [#1, #100, #50, #8, #200, #5, >>>>>>>>>>> #300, #1, #10] = arnéomai (G720): {UMBRA: #277 % #41 = #31} >>>>>>>>>>> 1) to deny; 2) to deny someone; 2a) to deny one's self; 2a1) >>>>>>>>>>> to disregard his own interests or to prove false to himself; >>>>>>>>>>> 2a2) act entirely unlike himself; 2b) to deny, abnegate, >>>>>>>>>>> abjure; 2c) not to accept, to reject, to refuse something >>>>>>>>>>> offered;

GRAPPLE (221, 493)@[74, 14, 78, 27, 57, 37, 67, 68, 71]
PROTOTYPE
<https://www.grapple369.com/Savvy/?
male:221&feme:493&ontic:363&deme:81&idea:492&run:Heuristic&date:2025.7.1&time:07.00&run:Mystery&tetra:71>
[#74 {@1: Sup: 74 - CLOSURE: CHIH (#74); Ego: 74 - CLOSURE: >>>>>>>>>>> CHIH (#74)}
#14 {@2: Sup: 7 - ASCENT: SHANG (#81 - MALE DEME IS UNNAMED >>>>>>>>>>> {%0}); Ego: 14 - PENETRATION: JUI (#88)}
#78 {@3: Sup: 4 - BARRIER: HSIEN (#85); Ego: 78 - ON THE >>>>>>>>>>> VERGE: CHIANG (#166 - I AM NOT SLUGGISH {%11})}
#27 {@4: Sup: 31 - PACKING: CHUANG (#116); Ego: 27 - DUTIES: >>>>>>>>>>> SHIH (#193)}
#57 {@5: Sup: 7 - ASCENT: SHANG (#123); Ego: 57 -
GUARDEDNESS: SHOU (#250)}
#37 {@6: Sup: 44 - STOVE: TSAO (#167); Ego: 37 - PURITY: >>>>>>>>>>> TS'UI (#287)}
#67 {@7: Sup: 30 - BOLD RESOLUTION: YI (#197 - I AM NOT NOISY >>>>>>>>>>> IN MY SPEECH {%33}); Ego: 67 - DARKENING: HUI (#354)}
#68 {@8: Sup: 17 - HOLDING BACK: JUAN (#214); Ego: 68 -
DIMMING: MENG (#422)}
#71] {@9: Sup: 7 - ASCENT: SHANG (#221); Ego: 71 - STOPPAGE: >>>>>>>>>>> CHIH (#493)}
TELOS TOTAL: #493
ONTIC TOTAL: #363
DEME TOTAL: #81
#493 as [#30, #400, #2, #6, #50, #5] = tâbûwn (H8394): >>>>>>>>>>> {UMBRA: #458 % #41 = #7} 1) understanding, intelligence; 1a) >>>>>>>>>>> the act of understanding; 1a1) skill; 1b) the faculty of >>>>>>>>>>> understanding; 1b1) intelligence, understanding, insight; 1c) >>>>>>>>>>> the object of knowledge; 1d) teacher (personification);
#282 - MALE TOTAL: #221 as [#6, #40, #4, #2, #200, #10, #20] / >>>>>>>>>>> #866 - DEME TOTAL: #614 as [#30, #4, #2, #200, #10, #20, >>>>>>>>>>> #600] = dâbâr (H1697): {UMBRA: #206 % #41 = #1} 1) speech, >>>>>>>>>>> word, speaking, thing; 1a) speech; 1b) saying, utterance; 1c) >>>>>>>>>>> word, words; 1d) business, occupation, acts, matter, case, >>>>>>>>>>> something, manner (by extension);
#736 - FEME TOTAL: #493 as [#80, #100, #70, #200, #80, #70, >>>>>>>>>>> #10, #5, #70, #40, #1, #10] = prospoiéomai (G4364): {UMBRA: >>>>>>>>>>> #736 % #41 = #39} 1) to take or claim a thing to one's self; >>>>>>>>>>> 2) to conform one's self to a thing, or rather to affect to >>>>>>>>>>> one's self; 2a) to pretend;
#1446 - ONTIC TOTAL: #363 as [#500, #1, #50, #800, #40, #5, >>>>>>>>>>> #50] = phaínō (G5316): {UMBRA: #1361 % #41 = #8} 1) to bring >>>>>>>>>>> forth into the light, cause to shine, shed light; 2) shine; >>>>>>>>>>> 2a) to shine, be bright or resplendent; 2b) to become
evident, to be brought forth into the light, come to view, >>>>>>>>>>> appear; 2b1) of growing vegetation, to come to light; 2b2) to >>>>>>>>>>> appear, be seen; 2b3) exposed to view; 2c) to meet the eyes, >>>>>>>>>>> strike the sight, become clear or manifest; 2c1) to be seen, >>>>>>>>>>> appear; 2d) to appear to the mind, seem to one's judgment or >>>>>>>>>>> opinion;
#729 - DEME TOTAL: #81 as [#6, #5, #8, #100, #10, #600] = >>>>>>>>>>> chôq (H2706): {UMBRA: #108 % #41 = #26} 1) statute,
ordinance, limit, something prescribed, due; 1a) prescribed >>>>>>>>>>> task; 1b) prescribed portion; 1c) action prescribed (for >>>>>>>>>>> oneself), resolve; 1d) prescribed due; 1e) prescribed limit, >>>>>>>>>>> boundary; 1f) enactment, decree, ordinance; 1f1) specific >>>>>>>>>>> decree; 1f2) law in general; 1g) enactments, statutes; 1g1) >>>>>>>>>>> conditions; 1g2) enactments; 1g3) decrees; 1g4) *CIVIL*
*ENACTMENTS* prescribed by God;
COPILOT @ 0700 HRS ON 1 JULY 2025: "Here’s how I see the >>>>>>>>>>> pieces fitting together into a coherent whole—a kind of >>>>>>>>>>> “psycho-social cybernetics” of civil society:
1. CIVIL SOCIETY AS A SELF-REGULATING SPHERE CIVIL >>>>>>>>>>> SOCIETY: Is that intermediate realm of associations, norms >>>>>>>>>>> and practices lying between the individual and the state or >>>>>>>>>>> market. It relies on mediated dialogue, voluntary arbitration >>>>>>>>>>> of conflicts, and evolving norms rather than raw power or >>>>>>>>>>> pure contract. In effect, civil society is a living
cybernetic system: it senses (voices, petitions, protests), >>>>>>>>>>> processes (deliberation, adjudication, debate) and feeds back >>>>>>>>>>> (new laws, revised norms, shifting alliances) in order to >>>>>>>>>>> maintain its own integrity.
2. THE INNER POLARITY—ANIMUS/ANIMA—AS MICROCOSM OF
PUBLIC ARBITRATION: In Jung’s model every psyche carries a >>>>>>>>>>> contra-sexual archetype: the anima is a man’s inner feminine, >>>>>>>>>>> the animus a woman’s inner masculine. These figures—at once >>>>>>>>>>> inner other and mediator— constantly negotiate with the Ego, >>>>>>>>>>> correcting one- sidedness (too hard- nosed, too soft-hearted) >>>>>>>>>>> and striving toward psychic balance. Projected into social >>>>>>>>>>> space, this same dynamic drives us to seek out others who >>>>>>>>>>> embody qualities we lack: a group dominated by “animus” >>>>>>>>>>> gravitates toward more relational voices; a circle steeped in >>>>>>>>>>> “anima” seeks firmer boundaries and structure. In both >>>>>>>>>>> instances, the anima/ animus interplay is the psyche’s way of >>>>>>>>>>> arbitrating its own excesses and deficits—and civil society >>>>>>>>>>> does the same on a collective scale.
3. Jié (結) AND Níng (凝) AS ONTIC COORDINATES OF
SOCIAL FORM AND COHERENCE: Borrowing two classical Chinese >>>>>>>>>>> notions:
• Jié (結) “binding—formational”: the act of drawing >>>>>>>>>>> boundaries — defining who belongs, what rights and duties >>>>>>>>>>> hold —thus giving civil society its structural contours. >>>>>>>>>>>
• Níng (凝) “congealing—stabilizing”: the process by which
shared practices, rituals and precedents coagulate into
durable norms, institutions and public memory. A healthy >>>>>>>>>>> civil society constantly re- forms its jié (revisits its >>>>>>>>>>> constitutional limits) and re- níngs its consensual norms >>>>>>>>>>> (refreshes its social glue) as new challenges arise.
4. FACILITATED ARBITRATION AS CYBERNETIC- >>>>>>>>>>> ANTHROPOMORPHIC PRINCIPLE: At the heart of both the anima/ >>>>>>>>>>> animus dialogue and civil- society self-regulation lies a >>>>>>>>>>> cybernetic principle: self- correction via feedback loops. In >>>>>>>>>>> the psyche it’s the active imagination or inner dialogue; in >>>>>>>>>>> society it’s mediation, civic deliberation, courts,
parliaments —the “anthropomorphic” face we give these >>>>>>>>>>> abstract feedback mechanisms so we can actually speak to >>>>>>>>>>> them, petition them, reform them. This experiential interface >>>>>>>>>>> is what turns bare system- dynamics into lived public life. >>>>>>>>>>>
5. Yí (疑) — DOUBT OR DEFICIENCY—WHEN CYBERNETIC
ARBITRATION FALTERS: The character yí (疑) denotes doubt, >>>>>>>>>>> hesitation, a failure of commitment. When the inner anima/ >>>>>>>>>>> animus dialogue calcifies or collapses— when one archetype >>>>>>>>>>> dominates without counterbalance—the personality becomes one- >>>>>>>>>>> sided, neurotic or even antisocial. Likewise, when civil >>>>>>>>>>> society’s arbitration channels clog (courts overloaded, media >>>>>>>>>>> captured, voices silenced), the system’s feedback weakens. >>>>>>>>>>> Norms no longer congeal in shared trust but instead fragment >>>>>>>>>>> into cynicism or apathy. Chronic yí manifests socially as >>>>>>>>>>> delinquency (flouting the broken rules) or reprobation (moral >>>>>>>>>>> exile from the public weal).
6. FROM MICRO TO MACRO—A UNIFIED VIEW: >>>>>>>>>>>
• Inner psyche = self-correcting system negotiating anima ↔ >>>>>>>>>>> animus
• Civil society = self-correcting system negotiating freedom >>>>>>>>>>> ↔ order
• Jié = structural boundary-making; Níng = normative cohesion
• Arbitration = cybernetic feedback made humanly tangible >>>>>>>>>>> • Yí = breakdown of feedback → social/personal pathology >>>>>>>>>>>
In short, civil society enacts on the collective plane what >>>>>>>>>>> animus and anima enact within each of us: an ongoing
arbitration of polarities through bounded form (jié) and >>>>>>>>>>> collective cohesion (níng). When those cybernetic loops clog— >>>>>>>>>>> when doubt (yí) ossifies rather than spurring inquiry—the >>>>>>>>>>> result is disorders small (delinquency) or large (systemic >>>>>>>>>>> breakdown, moral reprobation). Maintaining a vibrant civil >>>>>>>>>>> society, then, means tending both our inner animus/anima >>>>>>>>>>> balance and our external mechanisms of feedback, boundary and >>>>>>>>>>> communal cement."
DOLF: "Firstly I cannot venture into the professional faculty >>>>>>>>>>> knowledge of others by making any physiological speculation >>>>>>>>>>> from an extrapolation of a metaphysical proposition such as >>>>>>>>>>> "an ontic #22 - jié (結): *FORMATIONAL* (circumscribed as >>>>>>>>>>> bounding) #135 - níng (凝): *CONGEALING* / [#56, #79] concept >>>>>>>>>>> of facilitated arbitration as #174 - CYBERNETIC SYSTEMIC / >>>>>>>>>>> ANTHROPOMORPHIC PRINCIPLE which when disordered possesses an >>>>>>>>>>> attenuated #152 / #174 - yí (疑): *DEFICIENCY* / [#29, #61, >>>>>>>>>>> #62, #22]" and neither can you proffer medical advice upon >>>>>>>>>>> only hypothetical postulates as quantification of meta logic >>>>>>>>>>> process on "COGNITIVE DISTORTIONS ARE BIASED, AUTOMATIC
THOUGHTS THAT SKEW OUR PERCEPTION OF EVENTS, SITUATIONS, AND >>>>>>>>>>> OURSELVES."
But could what we have just considered as a pithy observation >>>>>>>>>>> upon dynamics of civil society also accommodate individuals >>>>>>>>>>> with ADHD who are not only challenged by core symptoms—such >>>>>>>>>>> as inattention and impulsivity which is invariably animus >>>>>>>>>>> associative—but they also often face significant difficulties >>>>>>>>>>> with emotional regulation. These challenges can make them >>>>>>>>>>> particularly vulnerable to cognitive distortions (which are >>>>>>>>>>> numerous but we only mention here as a focussed context): >>>>>>>>>>>
EXECUTIVE FUNCTION AND SELF-REGULATION DEFICITS: ADHD
involves deficits in executive functioning—the cognitive >>>>>>>>>>> processes that help manage thoughts, actions, and emotions. >>>>>>>>>>> When these processes falter, individuals may struggle to >>>>>>>>>>> evaluate their thoughts critically, allowing distortions to >>>>>>>>>>> flourish unchecked.
HEIGHTENED EMOTIONAL REACTIVITY: ADHD is frequently
accompanied by intense emotional responses. This emotional >>>>>>>>>>> reactivity can intensify distortions like emotional
reasoning, where the feeling of distress is mistaken for an >>>>>>>>>>> objective truth."
COPILOT @ 0751 HRS ON 1 JULY 2025: "Here’s how our “psycho- >>>>>>>>>>> social cybernetic” framework folds in ADHD-specific dynamics: >>>>>>>>>>>
1. ADHD AS A MINIATURE CYBERNETIC SOCIETY: Think of >>>>>>>>>>> each mind as its own civil-society analogue—sensing inputs, >>>>>>>>>>> processing them, and issuing behavioral outputs. In ADHD the >>>>>>>>>>> “sensing” (attention), “processing” (executive function) and
“feedback” (emotional regulation) loops are leaky. Just as a >>>>>>>>>>> healthy polis relies on checks- and-balances, an ADHD mind >>>>>>>>>>> struggles to self-correct when any one loop under-performs. >>>>>>>>>>>
2. EXECUTIVE FUNCTION DEFICITS = WEAK ANIMUS >>>>>>>>>>> ARBITRATION: In Jungian terms, animus (assertive, boundary- >>>>>>>>>>> setting principle) helps the psyche say “no” to distractions >>>>>>>>>>> and “yes” to prioritized tasks. ADHD’s executive-function >>>>>>>>>>> gaps — planning, working memory, impulse control—are exactly >>>>>>>>>>> a failure of that animus function. Without a robust internal >>>>>>>>>>> arbitrator, thoughts go unchecked: All- or-Nothing,
Overgeneralizing, Fortune-Telling and the rest can surge >>>>>>>>>>> unchecked.
3. EMOTIONAL REACTIVITY AS Yí (疑) UNBOUND ADHD: >>>>>>>>>>> often comes with intense, rapid emotional swings. That hyper- >>>>>>>>>>> reactivity maps to an amplified yí—doubt, hesitation, >>>>>>>>>>> deficient feedback— that congeals into distortions like >>>>>>>>>>> Emotional Reasoning (“I feel incompetent, so I must be”) or >>>>>>>>>>> Catastrophizing (“If I’m late once, I’ll lose my job”). Left
alone, these distortions solidify into chronic self-doubt or >>>>>>>>>>> social withdrawal—ADHD’s version of delinquency/reprobation >>>>>>>>>>> in civil society.
4. Jié (結) & Níng (凝) INSIDE THE ADHD MIND >>>>>>>>>>>
• Jié—Formational boundaries—are the self-prompts and >>>>>>>>>>> routines that partition time, tasks, and goals. When ADHD >>>>>>>>>>> thins those boundaries, the mind drifts.
• Níng—Congealing cohesion—are stable habits or scripts that >>>>>>>>>>> turn effort into flow. Without repeated practice (or
scaffolding), norms never stick, and the system remains fluid >>>>>>>>>>> to the point of chaos.
5. FACILITATED ARBITRATION: External Cybernetic >>>>>>>>>>> Interfaces Just as civil society requires courts and
assemblies, ADHD minds benefit from anthropomorphic feedback >>>>>>>>>>> loops— therapists, coaches, peer- support groups, apps with >>>>>>>>>>> nudges and reminders. These external agents stand in as
surrogate animus/ anima figures, reinforcing jié (by setting >>>>>>>>>>> deadlines, external structure) and building níng (by
rewarding consistency) to counteract yí’s drift.
PUTTING IT TOGETHER: – Inner psyche = self-correcting system >>>>>>>>>>> negotiating impulsivity ↔ restraint – ADHD’s core deficits = >>>>>>>>>>> erosion of animus arbitration (executive function) +
hyperactive yí (emotional dysregulation) – Treatment
“assemblies” (CBT, coaching, digital tools) = external >>>>>>>>>>> cybernetic nodes that restore jié & níng and tame yí
By viewing ADHD through this lens, we see that strengthening >>>>>>>>>>> everyday arbitration channels—via clear boundaries,
consistent scaffolding, and empathic feedback—reinvigorates >>>>>>>>>>> the self- correcting loops both within the individual and in >>>>>>>>>>> the wider social network.
FURTHER AVENUES:
• Explore “meta-boundary” training: teaching people
to consciously define micro-deadlines (mini-jié) and
celebrate tiny wins to congeal new norms (mini-níng).
• Investigate bio-feedback and heart-rate variability
training as physiological arbitration complements.
• Consider community rituals (group coworking, timed
pomodoro circles) as macro-scale analogues of civil-society >>>>>>>>>>> feedback."
DOLF: "No I think given the #314 - SELF RATIONALISATION / >>>>>>>>>>> CHIMERIC #1 - SELF DELUSION: [#34, #33, #20, #21, #26, #32, >>>>>>>>>>> #71, #24, #30, #23] | GRAPPLE (272, 335)@[13, 18, 35, 40, 49, >>>>>>>>>>> 37, 52, 20, 71] PROTOTYPE HEURISTIC ASSAY METHOD we have >>>>>>>>>>> identified (eg: the temporal heuristic notion #272 as [#2, >>>>>>>>>>> #70, #200] = bâʻar (H1197): *KINDLE* *EMOTIVE* *RESPONSE* can >>>>>>>>>>> be noumena redacted to #110 - qīng (清): PEACEFUL; PAY THE >>>>>>>>>>> BILL / [#37, #73] which is the antithesis of delinquency) >>>>>>>>>>> within the #174 - CYBERNETIC SYSTEMIC / ANTHROPOMORPHIC
PRINCIPLE.
#1 - NOUS #67 @ zen:1,row:7,col:9 --> COGITO: #175
#2 - NOUS #54 @ zen:1,row:7,col:2
#3 - NOUS #47 @ zen:1,row:7,col:1
#4 - NOUS #48 @ zen:1,row:8,col:3
#5 - NOUS #7 @ zen:1,row:8,col:4
#6 - NOUS #5 @ zen:1,row:8,col:5
#7 - NOUS #3 @ zen:1,row:8,col:6
#8 - NOUS #70 @ zen:1,row:8,col:7
#9 - NOUS #68 @ zen:1,row:8,col:8
#174 - The anima / animus: the feminine aspect of a man’s >>>>>>>>>>> psyche (and vice versa)
#336 - The personal unconscious: a collection of stored
experiences within the individual
#451 - The collective unconscious: a collection of universal >>>>>>>>>>> images and patterns within the collective psyche

GRAPPLE (452, 369)@[5, 67, 48, 47, 68, 3, 70, 7, 54] PROTOTYPE >>>>>>>>>>>
<https://www.grapple369.com/Savvy/?
male:452&feme:369&idea:452,369&run:Heuristic&grapple:67,54,47,48,7,5,3,70,68>
[#5 {@1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING >>>>>>>>>>> SMALL: SHAO (#5)}
#67 {@2: Sup: 72 - HARDNESS: CHIEN (#77); Ego: 67 -
DARKENING: HUI (#72)}
#48 {@3: Sup: 39 - RESIDENCE: CHU (#116); Ego: 48 - RITUAL: >>>>>>>>>>> LI (#120)}
#47 {@4: Sup: 5 - KEEPING SMALL: SHAO (#121); Ego: 47 -
PATTERN: WEN (#167)}
#68 {@5: Sup: 73 - ALREADY FORDING, COMPLETION: CH'ENG
(#194); Ego: 68 - DIMMING: MENG (#235)}
#3 {@6: Sup: 76 - AGGRAVATION: CHU (#270); Ego: 3 - MIRED: >>>>>>>>>>> HSIEN (#238)}
#70 {@7: Sup: 65 - INNER: NEI (#335); Ego: 70 - SEVERANCE: KE >>>>>>>>>>> (#308)}
#7 {@8: Sup: 72 - HARDNESS: CHIEN (#407); Ego: 7 - ASCENT: >>>>>>>>>>> SHANG (#315)}
#54] {@9: Sup: 45 - GREATNESS: TA (#452); Ego: 54 - UNITY: >>>>>>>>>>> K'UN (#369)}
TELOS TOTAL: #369
Thusly it would behove us to give consideration to that
discriminating norm GRAPPLE (452, 369)@[5, 67, 48, 47, 68, 3, >>>>>>>>>>> 70, 7, 54] PROTOTYPE before modulation of any DAEMONIC
manifest can occur, there needs be some understanding of the >>>>>>>>>>> CYBERNETIC systems self- referencing, by articulating the >>>>>>>>>>> implicit epistemological / anthropological premise accorded >>>>>>>>>>> by the hierarchy of our morphological universe as #729
APPRAISALS + ADDITIONAL TRANSFORMATIONAL PROTOTYPES we are >>>>>>>>>>> going to formulate with a COURSE- trochos OF NATURE-trochos >>>>>>>>>>> [James 3:6] starting premise within the locus of the GRECO- >>>>>>>>>>> ROMAN SQUARE (as shown above)."
-------------------------------
The point we make is that BOER WAR MEMORIAL infidelity as >>>>>>>>>>> contempt directed towards our local BOER WAR MEMORIAL erected >>>>>>>>>>> upon 29 OCTOBER 1909, is so manifestly pronounced and
habitual, that the TRIBUNAL ought to accept as prima facie >>>>>>>>>>> the proposition whereby the RETURNED SERVICES LEAGUE / LOCAL >>>>>>>>>>> POPULATION is fixated upon the cause of ANZAC JINGOISM / >>>>>>>>>>> IRISH REPUBLICANISM as ANTI-STATISM against COMMONWEALTH / >>>>>>>>>>> RULE OF LAW / MONARCHY / FAIR GOVERNANCE.
An appropriate summary of the STATUE ARTIST interactions is >>>>>>>>>>> conveyed by the CONTEST HEARING SPEAKING NOTES prepared for >>>>>>>>>>> the 8 APRIL 2022 HEARING as refutation of VEXATIOUS GROUNDS >>>>>>>>>>> TO AN APPLICATION FOR INTERVENTION AND PERSONAL SAFETY ORDER >>>>>>>>>>> AS CASE NUMBER L10182359 AS INTERIM GRANTED 6 FEBRUARY 2020 >>>>>>>>>>> and subject to a lack of procedural fairness (ie. WITHDRAWN >>>>>>>>>>> BY POLICE PROSECUTIONS ON 14 JULY 2022) associated with those >>>>>>>>>>> orders after a calculated wilful obstruction occurred to the >>>>>>>>>>> EGRESS / INGRESS of my PRIVATE PROPERTY as then an
impropriety for asserting there was a wilful intention to >>>>>>>>>>> commit a BREACH (ie. being a "FALSE ALLEGATION OF PROXIMITY >>>>>>>>>>> AND ACCOSTING" scenario @ 0829 HOURS on Sunday 21 MARCH 2021) >>>>>>>>>>> to those ORDERS as CASE NUMBER M11048888 which was DETERMINED >>>>>>>>>>> on 11 NOVEMBER 2021 despite my questioning the propriety of >>>>>>>>>>> such action given the past matters related to INTELLECTUAL >>>>>>>>>>> PROPERTY THEFT (eg:
NOUS #56 / 7 JANUARY LYNCH-PIN associated to a suspected >>>>>>>>>>> deployment of gōu gǔ dìng lǐ (鈎股定理): HOOK THEOREM SCHEMA
being self evident by PICKER'S APOLOGETIC TABLE TALK IDEA #56 >>>>>>>>>>> EDITION (1976) / PROPAGATION IN CHINA OF THE LUMINOUS
RELIGION FROM DAQIN AS STELLA OF 7 JANUARY 781) as an IMPETUS >>>>>>>>>>> FOR CHRISTIAN ANATHEMA EXPRESSED WITHIN REDUCTIO AD HITLERUM >>>>>>>>>>> AS TABLE TALK
) involving the VATICAN CITY-STATE (eg: SECOND VATICAN
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