XPost: aus.politics, aus.legal, alt.fan.rush-limbaugh
XPost: can.politics

-- (DRAFT) PREMEDIATED (ADVOCATED) MEDIA AND ITS RATIONALE OF EMPOWERMENT

(c) 2022 Dolf Leendert Boek, Revision: 12 June 2022

Before we consider DE ZENGOTITA's next chapter on "THE CULT OF THE
CHILD" as comprising some 50 pages in not being an academic treatise we
ought to again express the cautionary caveat that neither is ours. The aggregating of our various contemplations into chapters as then a
digestation of his book thus far, is primarily concerned with devising a META-NARRATIVE so as to articulate any viability to a METALOGIC process
and such is then augmented with relative textual notes to further
contextually assist any comprehensibility as informal research.

Whilst it may not ever then evolve into an acceptable final publishing
form, such does not preclude our considerations from having any
intermediate capability to facilitate generation of ideas as a self
education process.

Our starting premise as entirely a presumptuous perspective (ie. for
which we may not derive any satisfaction from his considered discourse)
for a reasoned avenue of enquiry into his elucidation of the subject, is entirely an imaginary as hypothetical scenario.

That is a consideration where as the usual manner of life, an individual
is routinely, subject to the expression, "YOU ARE A HORRIBLE PERSON".

YOUTUBE: "YOU'RE TERRIBLE MURIEL"

<https://www.youtube.com/watch?v=Xm_7FLKRS4Y>

The hypothesis that a language's vocabulary (amongst other features)
shapes or defines its speakers' view of the world, has been largely discredited. But what of the hearer to whom the words have been
repeatedly directed?

Especially given the following explanation: "Cognitive or mental tics
are thoughts, phrases, urges, songs, words, scenes that intrude into consciousness, and are difficult to remove, so causing irritation to the person. They are not to be confused with obsessions. Obsessions are
usually coherent doubts or images about aversive events or thoughts.
Mental tics are neutral or pleasant or stimulating – at least initially. Obsessions are part of an obsession–compulsion sequence where an
aversive thought leads on to bad consequences. Mental tics are sequences
in themselves. The person does not report bad consequences related to
mental tics, and one mental tic does not necessarily chain on to other
mental tics, although, unlike obsessions, tics can be substituted." <https://onlinelibrary.wiley.com/doi/pdf/10.1002/9780470713518.app3>

Ignoring for the present, the possibility of any language variance (ie.
the same phrase within another language will yield a different reverse transcriptase measure irrespective of its ability to manifest a similar consequence) or of any capacity for cultural resilience due to social
stoic conditioning by such as its machoism norms.

As clearly then only a hypothetical conception, on what ONTIC grounding
effect (ie. shown here is a sketch of some IDEA correspondence to the
DEME: @235 / ONTIC @234 aggregations) would such an expression
reasonably have (ie. no doubt there is a spectrum between the two polar extremities) upon one's ontological experience as life lived?

[YOU, {@1: Sup: 61 - EMBELLISHMENT: SHIH (#61 - MALE DEME IS UNNAMED
{%22}); Ego: 7 - ASCENT: SHANG (#7)}
ARE, {@2: Sup: 7 - ASCENT: SHANG (#68 - I DO NOT THAT WHICH OFFENDETH
THE GOD OF MY DOMAIN {%42}); Ego: 15 - REACH: TA (#22)}
A, {@3: Sup: 8 - OPPOSITION: KAN (#76 - MALE DEME IS UNNAMED {%4}); Ego:
1 - CENTRE: CHUNG (#23)}
HORRIBLE, {@4: Sup: 22 - RESISTANCE: KE (#98 - MALE DEME IS UNNAMED
{%24}); Ego: 51 - CONSTANCY: CH'ANG (#74)}
PERSON] {@5: Sup: 68 - DIMMING: MENG (#166 - I AM NOT SLUGGISH {%11});
Ego: 51 - CONSTANCY: CH'ANG (#125)}

DEME CHECKSUM TOTAL: #235 = @61 + @76 + @98

ONTIC CHECKSUM TOTAL: #234 = @68 + @166

#235 as [#6, #20, #1, #200, #8] = ʼôrach (H734): {UMBRA: #209 % #41 =
#4} 1) way, path; 1a) path, road; 1b) the path, way, *PASSING* *OF*
*LIFE* (fig.); 1c) way of living (fig.); 1d) traveller, wayfarer (meton);

#235 as [#30, #3, #2, #200] = geber (H1397): {UMBRA: #205 % #41 = #41}
1) man, strong man, warrior (*EMPHASISING* *STRENGTH* *OR* *ABILITY*
*TO* *FIGHT*);

#235 as [#10, #4, #10, #1, #10, #200] = ídios (G2398): {UMBRA: #294 %
#41 = #7} 1) *PERTAINING* *TO* *ONE'S* *SELF*, one's own, belonging to
one's self;

#234 as [#6, #10, #200, #10, #2, #6] = rîyb (H7378): {UMBRA: #212 % #41
= #7} 1) *TO* *STRIVE*, *CONTEND*; 1a) (Qal); 1a1) to strive; i)
physically; ii) *WITH* *WORDS*; 1a2) *TO* *CONDUCT* *A* *CASE**OR*
*SUIT* (*LEGAL*), *SUE*; 1a3) to make complaint; 1a4) to quarrel; 1b)
(Hiphil) to contend against;

#234 as [#30, #200, #4] = râdad (H7286): {UMBRA: #208 % #41 = #3} 1)
*TO* *BEAT* *DOWN*, beat out, *SUBDUE*; 1a) (Qal) to beat down (fig);
1b) (Hiphil) to beat out;

#234 as [#6, #40, #90, #30, #8, #10, #700] = tsᵉlach (H6744): {UMBRA:
#128 % #41 = #5} 1) to prosper; 1a) (Aphel); 1a1) to cause to prosper;
1a2) show prosperity, be prosperous, have *SUCCESS*, be successful;

Is it then possible to logically represent the osmosis process to any
adverse phenomenological contingency (ie. shown here is only a
conceptual noumenon and logical example: @234 --> #420 / #449; @235 -->
#449 / #314 and it is not the theoretical impetus for any prognosis) and subsequently vary the NURTURE (supernal) / NATURE (ego) teleological
dynamic accordingly, in compliance with the parenting guidelines or
sapient advice of those professionally skilled (ie. I don't pretend to
be either) in resolving such quandaries of life?

It is not within our providence (ie. and again this is not a
dissertation for a PhD) to provide any such answers, except to say that
we have an intelligent criteria for our expectations in undertaking the
task before us which lays outside the quadrant as any feral (Latin:
ferus meaning uncivilized, uncultivated untamed, rough, cruel)
proclivity for mere amusement.

A second caveat as to our grounding of perspective for enquiry into the
next chapter on "THE CULT OF THE CHILD", might improperly be considered
as a prejudice and that we ought to briefly clarify is a necessary
caution because of DE ZENGOTITA's cursory revelation as to the profound indebtedness of his philosophical legacy which might existentially yield
a certain millstone disposition as worldview:

#15 (#260 - MERCURY: SATOR?) ... #34 (#175 - VENUS: AREPO?) ... #65 (#65
- MARS: TENET?) ... #111 (#34 - JUPITER: OPERA?) ... #175 (#369 - MOON:
ROTAS?) ... #260 (#111 - SUN: FORMULA OF PROGRESSION?) ... #369 (#15 -
SATURN: PRINCIPLE OF EMANATION?)

As we've duly noted, DE ZENGOTITA does not appear to have a conception
of any ONTIC grounding as then a ternary NOUMENON reality, being the
means for a circumscribing of all ontological experience and by which
mechanism mediation occurs.

THUSLY WE WANT TO AVOID THE IMPLICIT ESOTERIC TRAP, WHEREBY HE IS MERELY PROFFERING APOLOGETICS BY #65 - DODECAHEDRON (SOME SEMINAL IMPETUS: ACT
OF NATURE) AS THE CIRCUMSCRIBING SEMANTICS OF A PERSPECTIVE:

"SHALL YE NOT *EAT* {ʼâkal (H398): 13 JANUARY [ #71 - STOPPAGE (CHIH)
/ WORLDVIEW, #116} OF EVERY *TREE* {ʼâkal (H398): 13 JANUARY [
#215, #226} OF THE GARDEN?" [Genesis 3:1]

#339 - *NOUMENON* *RESONANCE* FOR 13 JANUARY / *ARMISTICE* *DAY* 11 NOVEMBER as [#3, #5, #3, #5, #50, #50, #8, #40, #5, #50, #70, #50] /
#322 - dēmos (G1218): *DEMOCRACY* as [#5, #3, #5, #50, #50, #8, #200, #1] / #175 as [#3, #5, #3, #5, #50, #50, #8, #40, #1, #10] = gennáō (G1080): {UMBRA: #909 % #41 = #7} 1) *OF* *MEN* *WHO* *FATHERED* *CHILDREN*; 1a)
to be born; 1b) to be begotten; 1b1) *OF* *WOMEN* *GIVING* *BIRTH* *TO* *CHILDREN*; 1c) metaph.; 1c1) to engender, cause to arise, excite; 1c2)
in a Jewish sense, of one who brings others over to his way of life, to
convert someone; 1c3) of God making Christ his son; 1c4) of God making
men his sons through faith in Christ's work;

WHICH THEN PROMULGATES AN ILLUSIONARY ARTIFICE OF A COHESION #175 -
WOMAN AND CHILD / ICOSAHEDRON (TEMPORAL CAUSALITY: ENGENDERING NATURE)
INTO AN UNITY (#65 + #175 = #240) BY AN ARTICULATION OF EXPERIENCE AS
REALITY THAT ADHERES TO AN UNDERLYING EXISTING NOMENCLATURE PARADIGM:

#226 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #10, #8, #2,
#200] / [#1, #8, #2, #10, #200, #5] /
#245 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#5, #10, #8, #2,
#200, #500] /
#240 - PYTHAGOREAN BINOMIAL MYSTERY *RELIGIOUS* CULTS as [#30, #8, #2,
#200] = châbar (H2266): {UMBRA: #210 % #41 = #5} 1) *TO* *UNITE*, join,
bind together, *BE* *JOINED*, *BE* *COUPLED*, be in league, heap up,
have fellowship with, be compact, be a charmer; 1a) (Qal); 1a1) to
unite, be joined; 1a2) *TO* *TIE* *MAGIC* *CHARMS*, *CHARM*; 1b) (Piel);
1b1) to unite with, make an ally of; 1b2) to unite, join, ally; 1c)
(Pual); 1c1) to be allied with, be united; 1c2) to be joined together;
1d) (Hiphil) to join together, pile up (words); 1e) (Hithpael) to join
oneself to, make an alliance, league together;

#226 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #50, #50,
#10, #600] /
#240 - PYTHAGOREAN BINOMIAL MYSTERY *RELIGIOUS* CULTS as [#70, #50, #50,
#10, #20, #600] = ʻânan (H6049): {UMBRA: #170 % #41 = #6} 1) (Piel) to
make appear, produce, bring (clouds); 2) (Poel) to practise soothsaying, conjure; 2a) to observe times, practice soothsaying or spiritism or
magic or augury or witchcraft; 2b) *SOOTHSAYER*, *ENCHANTER*,
*SORCERESS*, *DIVINER*, *FORTUNETELLER*, *BARBARIAN*, Meonenim (participle);

#226 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #8, #2, #200,
#10] / [#8, #2, #200, #10, #6] /
#240 - PYTHAGOREAN BINOMIAL MYSTERY *RELIGIOUS* CULTS as [#8, #2, #200,
#10, #500] = châbêr (H2270): {UMBRA: #210 % #41 = #5} 1) *UNITED*; 2) *ASSOCIATE*, *FELLOW*, *WORSHIPPERS*; 3) *COMPANION*;

WITHOUT EVER THEN PROVIDING ANY RESOLUTION TO AN INTRINSIC CULPABILITY
FOR AN ACCOUNTABILITY OF #27 - DUTIES and #68 - RESPONSIBILITIES IN
THEREBY MANIFESTING ANY WICKED BEHAVIOUR AS BEING ENTIRELY A
*SELF*-*DELUDED* *MISNOMERED* *PIETY*.

#116 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#2, #10, #30, #4,
#20, #700] /
#449 as [#5, #10, #30, #4, #400] = yâlad (H3205): {UMBRA: #44 % #41 =
#3} 1) to bear, bring forth, beget, gender, travail; 1a) (Qal); 1a1) to
bear, *BRING* *FORTH*; i) of child birth; ii) of distress (simile); iii)
*OF* *WICKED* (*BEHAVIOUR*); 1a2) to beget; 1b) (Niphal) to be born; 1c) (Piel); 1c1) to cause or help to bring forth; 1c2) to assist or tend as
a midwife; 1c3) midwife (participle); 1d) (Pual) to be born; 1e)
(Hiphil); 1e1) to beget (a child); 1e2) to bear (fig. - of wicked
bringing forth iniquity); 1f) (Hophal) day of birth, birthday
(infinitive); 1g) (Hithpael) to declare one's birth (pedigree);

H3205@{
@1: Sup: 2 - FULL CIRCLE: CHOU (#2); Ego: 2 - FULL CIRCLE: CHOU (#2),
@2: Sup: 12 - YOUTHFULNESS: T'UNG (#14); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#12),
@3: Sup: 42 - GOING TO MEET: YING (#56); Ego: 30 - BOLD RESOLUTION:
YI (#42),
@4: Sup: 46 - ENLARGEMENT: K'UO (#102 - *I* *AM* *NOT* *RAPACIOUS*
{%4}); Ego: 4 - BARRIER: HSIEN (#46),
@5: Sup: 66 - DEPARTURE: CH'U (#168 - *I* *AM* *NOT* *THE* *CAUSE*
*OF* *WEEPING* *TO* *ANY* {%26}); Ego: 20 - ADVANCE: CHIN (#66),
@6: Sup: 37 - PURITY: TS'UI (#205); Ego: 52 - MEASURE: TU (#118),
Male: #205; Feme: #118
} // #116

#205 as [#70, #4, #8, #3, #70, #50] = hodēgós (G3595): {UMBRA: #355 %
#41 = #27} 1) *A* *LEADER* *OF* *THE* *WAY*, *A* *GUIDE*; 2) a teacher
of the ignorant and inexperienced;

IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #3 - POLITICAL PRESCRIPTIONS, QUIETUDE; I-CHING: H46 - CLIMBING, MOVING / PUSHING
UPWARD, ASCENDING; TETRA: 8 - OPPOSITION (KAN) AS IDEA @270: "For such
general yet nonetheless definite principles are not easily learned from
others who have only had them floating obscurely before them. One must
first have come to them oneself through one’s own reflection, after
which one also finds them elsewhere, where one certainly would not have
found them before, because the authors did not even know themselves that
their own remarks were grounded on such an idea. Those who never think
for themselves in this way nevertheless possess the quick-sightedness to
spy everything, after it has been shown to them, in what has already
been said elsewhere, where no one at all could see it before." [page 23]

#118 as [#6, #30, #2, #50, #10, #500] / [#2, #50, #10, #50, #6] = bên
(H1121): {UMBRA: #52 % #41 = #11} 1) son, grandson, child, member of a
group; 1a) son, male child; 1b) grandson; 1c) children (pl. - male and
female); 1d) youth, young men (pl.); 1e) young (of animals); 1f) *SONS*
(*AS* *CHARACTERISATION*, i.e. *SONS* *OF* *INJUSTICE* [*FOR*
*UNRIGHTEOUS* *MEN*] *OR* *SONS* *OF* *GOD* [*FOR* *ANGELS*]; 1g) people
(of a nation) (pl.); 1h) of lifeless things, i.e. sparks, stars, arrows
(fig.); 1i) a member of a guild, order, class;

DEME CHECKSUM TOTAL: @102 + @168 = #270

#215 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#1, #9, #5, #200] /
#226 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #9, #5, #200,
#6] /
#270 as [#9, #5, #200, #50, #6] = ṭâhêr (H2891): {UMBRA: #214 % #41 =
#9} 1) to be clean, be pure; 1a) (Qal); 1a1) to be clean (physically -
of disease); 1a2) to be clean ceremonially; 1a3) to purify, *BE* *CLEAN* *MORALLY*, made clean; 1b) (Piel); 1b1) to cleanse, purify; i)
physically; ii) ceremonially; iii) morally; 1b2) to pronounce clean;
1b3) to perform the ceremony of cleansing; 1c) (Pual) to be cleansed, be pronounced clean; 1d) (Hithpael); 1d1) to purify oneself; i)
ceremonially; ii) morally; 1d2) to present oneself for purification;

#305 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #200, #70, #5] / #270 as [#200, #70] = raʻ (H7451): {UMBRA: #270 % #41 = #24} 1) bad,
evil; 1a) bad, disagreeable, malignant; 1b) bad, unpleasant, evil
(giving pain, unhappiness, misery); 1c) evil, displeasing; 1d) bad (of
its kind - land, water, etc); 1e) bad (of value); 1f) worse than, worst (comparison); 1g) sad, unhappy; 1h) evil (hurtful); 1i) *BAD*, *UNKIND* (*VICIOUS* *IN* *DISPOSITION*); 1j) bad, evil, wicked (ethically); 1j1)
in general, of persons, of thoughts; 1j2) deeds, actions; 1k) *EVIL*, *DISTRESS*, *MISERY*, *INJURY*, *CALAMITY*; 1k1) evil, distress,
adversity; 1k2) evil, injury, wrong; 1k3) evil (ethical); 1l) evil,
misery, distress, injury; 1l1) evil, misery, distress; 1l2) evil,
injury, wrong; 1l3) *EVIL* (*ETHICAL*);

#270 as [#50, #20, #200] = nêkâr (H5236): {UMBRA: #270 % #41 = #24} 1) foreign, alien, foreignness, that which is foreign; 1a) foreignness,
*FOREIGN* *GODS*; 1b) *ALIEN*, *FOREIGNER*; 1c) *FOREIGN* (*VANITIES*);

#292 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #10, #60, #10,
#200, #6] /
#305 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #5, #60, #10,
#200] /
#270 as [#60, #200, #10] = çûwr (H5493): {UMBRA: #266 % #41 = #20} 1) to
turn aside, depart; 1a) (Qal); 1a1) to turn aside, turn in unto; 1a2) to depart, depart from way, avoid; 1a3) to be removed; 1a4) *TO* *COME*
*TO* *AN* *END*; 1b) (Polel) to turn aside; 1c) (Hiphil); 1c1) to cause
to turn aside, cause to depart, remove, take away, put away, depose;
1c2) *TO* *PUT* *ASIDE*, *LEAVE* *UNDONE*, *RETRACT*, *REJECT*,
*ABOLISH*; 1d) (Hophal) to be taken away, be removed;

IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #22 - POINT TO REVERSAL?, HUMILITY'S INCREASE; I-CHING: H8 - CLOSENESS, SEEKING UNITY, GROUPING, HOLDING TOGETHER, ALLIANCE; TETRA: 34 - KINSHIP (CH'IN) AS
IDEA @305: "To sum this up: the business of the senses is to intuit;
that of the understanding, to think. To think, however, is to unite representations in a consciousness. This unification either arises
merely relative to the subject and is contingent and subjective, or it
occurs without condition and is necessary or objective. The unification
of representations in a consciousness is judgment. Therefore, thinking
is the same as judging or as relating representations to judgments in
general. Judgments are therefore either merely subjective, if
representations are related to one consciousness in one subject alone
and are united in it, or they are objective, if they are united in a consciousness in general, i.e., are united necessarily therein.

#270 as [#70, #40, #70, #10, #70, #10] = hómoios (G3664): {UMBRA: #460 %
#41 = #9} 1) like, similar, resembling; 1a) like: i.e. resembling; 1b)
like: i.e. corresponding to a thing;

#226 as [#20, #100, #60, #6, #600] /
#240 - PYTHAGOREAN BINOMIAL MYSTERY *RELIGIOUS* CULTS as [#40, #100,
#60, #600] /
#270 as [#100, #60, #40, #10, #20, #600] = qâçam (H7080): {UMBRA: #200 %
#41 = #36} 1) (Qal) *TO* *PRACTICE* *DIVINATION*, *DIVINE*; 1a) of
diviners of the nations, BALAAM {the ancient of the people; the
destruction of the people}; 1b) of false prophets of Israel; 1c)
*PROHIBITED*;

"FOR THESE NATIONS, WHICH THOU SHALT POSSESS, *HEARKENED* {shâmaʻ
(H8085): 13 JANUARY [ #432]} UNTO *OBSERVERS* {ʻânan (H6049): 13
JANUARY [ #226]} OF TIMES, AND UNTO *DIVINERS* {qâçam (H7080): 13
JANUARY [ #226]}:

BUT AS FOR THEE, THE LORD THY *GOD* {ʼĕlôhîym (H430): 13 JANUARY [
#116, #126]} HATH NOT SUFFERED THEE SO TO DO." [Deuteronomy 18:14]

[IDEA @305] The logical moments of all judgments are so many possible
ways of uniting representations in a consciousness. If, however, the
very same moments serve as concepts, they are concepts of the necessary unification of these representations in a consciousness, and so are
principles of objectively valid judgments. This unification in a
consciousness is either analytic, through identity, or synthetic,
through combination and addition of various representations with one
another.

Experience consists in the synthetic connection of appearances
(perceptions) in a consciousness, insofar as this connection is
necessary. Therefore pure concepts of the understanding are those under
which all perceptions must first be subsumed before they can serve in
judgments of experience, in which the synthetic unity of perceptions is represented as necessary and universally valid." [pages 56 to 57]

As we've previously stated, the solution to this is perhaps the
provisional hypothesis which was alluded to within our previous
chapters, that the consideration firstly relates to the nature of any
ONTIC grounding and whether this is subject (@102 --> @168) to any
substitution or mechanism by cause of a binomial #1080 - HETEROS (rather
than a trinomial HOMOIOS) hypostasis which then dogmatically makes an
economy against the human autonomy:

@4: Sup: 46 - ENLARGEMENT: K'UO (#102 - *I* *AM* *NOT* *RAPACIOUS*
{%4}); Ego: 4 - BARRIER: HSIEN (#46),
@5: Sup: 66 - DEPARTURE: CH'U (#168 - *I* *AM* *NOT* *THE* *CAUSE*
*OF* *WEEPING* *TO* *ANY* {%26}); Ego: 20 - ADVANCE: CHIN (#66),



<http://www.grapple369.com/images/Papal%20War%20Commemorations%20Intellectual%20Property%20Theft%202.png>


#102 as [#2, #70, #30] = bâʻal (H1166): {UMBRA: #102 % #41 = #20} 1) to marry, rule over, possess, own; 1a) (Qal); 1a1) to marry, *BE* *LORD* (*HUSBAND*) *OVER*; 1a2) to rule over; 1b) (Niphal) *TO* *BE* *MARRIED*;

#102 as [#50, #8, #40, #4] = châmad (H2530): {UMBRA: #52 % #41 = #11} 1)
*TO* *DESIRE*, *COVET*, *TAKE* *PLEASURE* *IN*, *DELIGHT* *IN*; 1a)
(Qal) to desire; 1b) (Niphal) to be desirable; 1c) (Piel) to delight
greatly, desire greatly; 2) desirableness, preciousness;

"AND WHEN THE WOMAN *SAW* {râʼâh (H7200): 13 JANUARY [ #226]} THAT
THE *TREE* {ʻêts (H6086): 13 JANUARY [ #215, #226]} WAS *GOOD*
{ʻêts (H6086): 13 JANUARY [ #37 - *PURITY* (TS'UI), #419]} FOR
*FOOD* {maʼăkâl (H3978): 13 JANUARY [ #151]}, AND THAT IT WAS
PLEASANT TO THE *EYES* {ʻayin (H5869): 13 JANUARY [ #197, #215,
#226]} , AND A *TREE* {ʻêts (H6086): 13 JANUARY [ #215,
#226]} TO BE DESIRED-H2530 TO MAKE ONE *WISE* {sâkal (H7919): 13 JANUARY
[ #373, #381]}, SHE *TOOK* {lâqach (H3947): 13 JANUARY [ #115,
#126]} OF THE *FRUIT* {pᵉrîy (H6529): 13 JANUARY [ #290,
#292]} THEREOF, AND DID *EAT* {ʼâkal (H398): 13 JANUARY [ #71 -
*STOPPAGE* (CHIH); WORLDVIEW, #116]}, AND GAVE ALSO UNTO HER
*HUSBAND* {ʼîysh (H376): 13 JANUARY [ #359, #362, #373,
#381, #403]} WITH HER; AND HE DID *EAT* {ʼâkal (H398): 13 JANUARY [
#71 - *STOPPAGE* (CHIH); WORLDVIEW, #116]}." [Genesis 3:6]

#360 as [#80, #1, #9, #70, #200] = páthos (G3806): {UMBRA: #360 % #41 =
#32} 1) whatever befalls one, whether it be sad or joyous; 1a) spec. a calamity, mishap, evil, affliction; 2) a feeling which the mind suffers;
2a) *AN* *AFFLICTION* *OF* *THE* *MIND*, *EMOTION*, *PASSION*; 2b)
passionate deed; 2c) used by the Greeks in either a good or bad sense;
2d) in the NT in a bad sense, depraved passion, vile passions;

#EIGHT (#120 / #360) [#8, #16, #24, #32, #40, #48 (#205 - PRINCIPLE OF PERSISTENCE / #168 - ONTIC SUBSTITUTION BY BINOMIAL APARATUS), #56 (#267
- mârâh (H4784): *REBELLIOUS* *TOWARDS* *GOD* / #224 - bᵉkôwr (H1060): *FIRSTBORN*), #64 (#312 - *PRINCIPLE* *OF* *CONTRADICTION* (yᵉqâr
(H3366): *HONOUR*; gaméō (G1060): *MARRIAGE*) / #288 - bâʻar (H1197): *STUPID*, *BRUTISH*, *BARBAROUS*; châraph (H2778): *BLASPHEME*), #72
(#348 - shâkab (H7901): *OF* *SEXUAL* *RELATIONS* / #360 - páthos
(G3806): *VILE* *PASSIONS*)]

"WHO CHANGED THE TRUTH OF GOD INTO A LIE, AND WORSHIPPED AND SERVED THE CREATURE MORE THAN THE CREATOR, WHO IS BLESSED FOR EVER. AMEN.

NOTE: THAT THE [Genesis 1:1-2] TEXTUAL REFERENCE ALSO HAS A NOUMENON /
TEMPORAL RESONANCE TO THE CRUCIFIXION on 3 APRIL 33 AD and DAY OF
PENTECOST on 24 MAY 33 AD AND SO THEREFORE IT IS IMPOSSIBLE TO CLAIM
CHRISTIAN BELIEF WITHOUT JEWISH SOVEREIGNTY:

"IN THE BEGINNING *GOD* {ʼĕlôhîym (H430): 13 JANUARY [ #116,
#126], 24 MAY (PENTECOST 33 AD) [ #68 - *DIMMING* / *RIGHTS* (MENG),
#106]} *CREATED* {bârâʼ (H1254): 13 JANUARY [ #215], 24 MAY (PENTECOST 33 AD) [ #223]} THE *HEAVEN* {24 MAY (PENTECOST 33 AD) [
#435]} AND THE *EARTH* {ʼerets (H776): 13 JANUARY [ #313,
#359], 3 APRIL (CRUCIFIXION 33 AD) [ #331, #336, #337,
#351], 24 MAY (PENTECOST 33 AD) [ #296, #371]}.

AND THE *EARTH* {ʼerets (H776): 13 JANUARY [ #313, #359], 3 APRIL (CRUCIFIXION 33 AD) [ #331, #336, #337, #351], 24 MAY
(PENTECOST 33 AD) [ #296, #371]} WAS WITHOUT *FORM* {ôhûw
(H8414): 13 JANUARY [ #419]}, AND VOID; AND *DARKNESS* {chôshek
(H2822): 13 JANUARY [ #339, #364], 3 APRIL (CRUCIFIXION 33 AD) [
#334, #336], 24 MAY (PENTECOST 33 AD) [ #364]} WAS UPON THE
*FACE* {pânîym (H6440): 13 JANUARY [ #151, #215, #226], 3
APRIL (CRUCIFIXION 33 AD) [ #180, #256], 24 MAY (PENTECOST 33 AD)
[ #176, #202, #230, #236]} OF THE *DEEP* {tᵉhôwm (H8415):
24 MAY (PENTECOST 33 AD) [ #451]}.

AND THE *SPIRIT* {rûwach (H7307): 13 JANUARY [ #226], 24 MAY
(PENTECOST 33 AD) [ #230, #236, #244]} OF GOD {ʼĕlôhîym
(H430): 13 JANUARY [ #116, #126], 24 MAY (PENTECOST 33 AD) [
#68 - *DIMMING* / *RIGHTS* (MENG), #106]} MOVED UPON THE *FACE*
{pânîym (H6440): 13 JANUARY [ #151, #215, #226], 3 APRIL (CRUCIFIXION 33 AD) [ #180, #256], 24 MAY (PENTECOST 33 AD) [
#176, #202, #230, #236]} OF THE *WATERS*. {mayim (H4325): 13 JANUARY [ #116, #126, #151], 3 APRIL (CRUCIFIXION 33 AD) [
#105], 24 MAY (PENTECOST 33 AD) [ #106]}" [Genesis 1:1-2]

FOR THIS CAUSE GOD GAVE THEM UP UNTO VILE *AFFECTIONS*-G3806: FOR EVEN
THEIR WOMEN DID CHANGE THE NATURAL USE INTO THAT WHICH IS AGAINST
NATURE: AND LIKEWISE ALSO THE MEN, LEAVING THE NATURAL USE OF THE WOMAN
(ie. THE JULIO-CLAUDIAN DYNASTY WAS PARTICULARLY CHARACTERISED BY SAME
SEXUAL ACTS WHICH BREACHED PRINCEPS CIVITATIS ("First Citizen") /
POTESTATE CIVITATIS ("The Power of The State")), BURNED IN THEIR LUST
ONE TOWARD ANOTHER; MEN WITH MEN WORKING THAT WHICH IS UNSEEMLY, AND
RECEIVING IN THEMSELVES THAT RECOMPENSE OF THEIR ERROR WHICH WAS MEET."
[Romans 1:25-26]

Secondly the nature of fidelity as to the manner whereby the
experiential NOUMENON clustered empirical categories are temporally
actuated as then the basis for a vital consciousness instantiation.

Such rational belief is not as DE ZENGOTITA suggests merely unequivocal
"crude denials of the psychological processes that actually determine
how we [as sapient entities or human beings] function." [page 19]

TO BE CONTINUED ...

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

<http://www.grapple369.com/Groundwork/Empowerment.pdf>

Initial Post: 1 June 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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