-- (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.
[snipped for context]
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
The paradox which DE ZENGOTITA introduces is related to the nature of
mind as the basis of human identity associated to our situational and
time relative capacity for remembrance which he observes as any parent
ought, does vary with each successive generation. [page 33] That I
cannot remember the decades of my parent's era and neither would my
offspring (ie. if I had them) be expected to have any expansive
saturation as knowledge of mine.
"*SING*-H7442: {rânan (H7442): 3 APRIL (CRUCIFIXION 33 AD) [ #256,
#316, #322]}, O *BARREN*-H6135: {ʻâqâr (H6135): 13 JANUARY
[ #381]}, THOU THAT DIDST NOT *BEAR*-H3205: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD) [ #105, #436], 13 JANUARY [ #116]}; BREAK
FORTH INTO SINGING, AND CRY ALOUD, THOU THAT DIDST NOT *TRAVAIL*-H2342: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD) [ #448]} WITH CHILD:
FOR MORE ARE THE CHILDREN OF THE *DESOLATE*-H8074: {shâmêm (H8074): 3
APRIL (CRUCIFIXION 33 AD) [ #351, #436]} THAN THE CHILDREN OF THE
MARRIED *WIFE*-H802: {ʼishshâh (H802): 3 APRIL (CRUCIFIXION 33 AD) [ #336]}, *SAITH*-H559: {ʼâmar (H559): 3 APRIL (CRUCIFIXION 33 AD) [ #256]} THE *LORD*-H3068: {Yᵉhôvâh (H3068): 3 APRIL (CRUCIFIXION 33
AD) [ #515]}." [Isaiah 54:1]
And such mantras as "ALWAYS IN OUR THOUGHTS FOREVER IN OUR HEARTS" might bring a honey salve to the afflicted by strengthening and nourishing it
with some hope as to a prospect of life eternal, but they are
nonetheless deceptive words since with very few exceptions, viable
memory will always dwindle.
There are various criteria of value which can be applied to the worth of humankind and one such is the measure of their mind. That if the
metaphysical proposition is held to be true, any such mind capacity for knowledge might then be cohered to experiential NOUMENON clustered
empirical categories that are temporally actuated relative to a ternary hypostasis as theoretically the basis for a vital consciousness instantiation.
If our relative knowledge may change and the cushioning hypostasis
reality does not, then ought consideration of the most optimal condition
of our human experience as essentially that which we can bequeath to
others, be framed by an astute awareness of any ONTIC grounding and the meta-descriptor prototypes requisite for presence of being as a sapient entity.
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual affections and maddening intonation" as its course of nature framing for
his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action arising
from a conventional habit as #48 - RITUAL (*LI*) characterised by an agonising #6 - CONTRARIETY (*LI*) of sincere singleness of heart, an
absence of intelligent inquiry through a spontaneous exercise of #81 - SOVEREIGN (independent action without external interference)
JUXTAPOSITION as then grounding for bridging the gap of relative
experience, with feigned filial affection exhibiting a lack of #27 -
DUTY (*SHIH*) towards any integrity permeating a sensibility to requital
of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG: (figuratively) first in series; (figuratively) great, eminent; to strive; to endeavour derived from Chinese Confucian 'second sage' philosopher Mèng Kē
(372-289 BC) on human nature is righteous and humane], being instead pre-occupied with self ego by an amusing puerility: "I used to ask for stories, just to get away from them.
The thing about stories being that, when they told them, they weren't addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events, never
on atmosphere, style, cultural texture. There was no period feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie. not
the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
TO BE CONTINUED ...
On 12/6/2022 21:44, dolf wrote:
-- (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.
[snipped for context]
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
The #73 - COMPLETION (*CH'ENG*) of this superficial life process as
immersive interoperability into the metarealistic (ie. not only the
pictorial aspect of the perception of other dimensions of reality, but
also the essence of those dimensions and their relation to us as human beings) nostalgic realms of past persons who are still "exist[ing] in
their own timeless universe [as often epitomised within] really jerky black-and-white films" is for DE ZENGOTITA a despairing realisation
where existence is constituted by a #215 - SELF CONTRADICTION comprising
of little more than memorabilia (ie. things that might be remarkable and potentially worthy of #288 - REMEMBRANCE) fragments within your
possession, as just a little heap of them arrayed at random, but having
no coherent context.
Rather than conceiving that an ONTIC grounding is requisite for the circumscribing of ontological experience, the possible need of
conformity to meta-principles (eg: propositional dialetic of information enquiry and optimal response: dialektikós [Greek: διαλεκτικός] #463
[@137] - DESIRE TO SEEK THE GOOD AS PROSPEROUS OF MAN'S SENSUOUS NATURE
AND UNDERSTANDING OF MAN'S INTELLECTUAL NATURE / #265 [@202] - TO CHOOSE
OR CREATE, SHAPE, FORM OF NEW CONDITIONS, CIRCUMSTANCES OF
TRANSFORMATIONS) and the necessity of meta-descriptor prototypes which
are essential for a vital and continuing presence of being, the viable solution to any inevitability of an existential crisis relative to the hypostasis reality, is to validate the "whole cultural trajectory, it's preservation and capacity to be continuously recycled" by a permissive
"IF IT FEELS GOOD (THEN IT MUST BE)" process of promiscuous (ie.
arbitrary conventions and collocations relative to time) selection where "mix" is the imperative: "Make your own--anything. Out of anything ...
[as a] collapse into a synchronic pastiche." [page 35]
On 15/6/2022 19:59, dolf wrote:
The paradox which DE ZENGOTITA introduces is related to the nature of
mind as the basis of human identity associated to our situational and
time relative capacity for remembrance which he observes as any parent
ought, does vary with each successive generation. [page 33] That I
cannot remember the decades of my parent's era and neither would my
offspring (ie. if I had them) be expected to have any expansive
saturation as knowledge of mine.
"*SING*-H7442: {rânan (H7442): 3 APRIL (CRUCIFIXION 33 AD) [ #256, >> #316, #322]}, O *BARREN*-H6135: {ʻâqâr (H6135): 13 JANUARY
[ #381]}, THOU THAT DIDST NOT *BEAR*-H3205: {yâlad (H3205): 3 APRIL >> (CRUCIFIXION 33 AD) [ #105, #436], 13 JANUARY [ #116]}; BREAK
FORTH INTO SINGING, AND CRY ALOUD, THOU THAT DIDST NOT *TRAVAIL*-H2342:
{yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD) [ #448]} WITH CHILD:
FOR MORE ARE THE CHILDREN OF THE *DESOLATE*-H8074: {shâmêm (H8074): 3
APRIL (CRUCIFIXION 33 AD) [ #351, #436]} THAN THE CHILDREN OF THE
MARRIED *WIFE*-H802: {ʼishshâh (H802): 3 APRIL (CRUCIFIXION 33 AD)
[ #336]}, *SAITH*-H559: {ʼâmar (H559): 3 APRIL (CRUCIFIXION 33 AD) >> [ #256]} THE *LORD*-H3068: {Yᵉhôvâh (H3068): 3 APRIL (CRUCIFIXION 33
AD) [ #515]}." [Isaiah 54:1]
And such mantras as "ALWAYS IN OUR THOUGHTS FOREVER IN OUR HEARTS" might
bring a honey salve to the afflicted by strengthening and nourishing it
with some hope as to a prospect of life eternal, but they are
nonetheless deceptive words since with very few exceptions, viable
memory will always dwindle.
There are various criteria of value which can be applied to the worth of
humankind and one such is the measure of their mind. That if the
metaphysical proposition is held to be true, any such mind capacity for
knowledge might then be cohered to experiential NOUMENON clustered
empirical categories that are temporally actuated relative to a ternary
hypostasis as theoretically the basis for a vital consciousness
instantiation.
If our relative knowledge may change and the cushioning hypostasis
reality does not, then ought consideration of the most optimal condition
of our human experience as essentially that which we can bequeath to
others, be framed by an astute awareness of any ONTIC grounding and the
meta-descriptor prototypes requisite for presence of being as a sapient
entity.
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual
affections and maddening intonation" as its course of nature framing for
his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action arising
from a conventional habit as #48 - RITUAL (*LI*) characterised by an
agonising #6 - CONTRARIETY (*LI*) of sincere singleness of heart, an
absence of intelligent inquiry through a spontaneous exercise of #81 -
SOVEREIGN (independent action without external interference)
JUXTAPOSITION as then grounding for bridging the gap of relative
experience, with feigned filial affection exhibiting a lack of #27 -
DUTY (*SHIH*) towards any integrity permeating a sensibility to requital
of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG: (figuratively)
first in series; (figuratively) great, eminent; to strive; to endeavour
derived from Chinese Confucian 'second sage' philosopher Mèng Kē
(372-289 BC) on human nature is righteous and humane], being instead
pre-occupied with self ego by an amusing puerility: "I used to ask for
stories, just to get away from them.
The thing about stories being that, when they told them, they weren't
addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events, never
on atmosphere, style, cultural texture. There was no period feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie. not
the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
TO BE CONTINUED ...
On 12/6/2022 21:44, dolf wrote:
-- (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.
[snipped for context]
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
The paradox which DE ZENGOTITA introduces is related to the nature of
mind as the basis of human identity associated to our situational and
time relative capacity for remembrance which he observes as any parent
ought, does vary with each successive generation. [page 33] That I
cannot remember the decades of my parent's era and neither would my
offspring (ie. hypothetical as an obscure potential since I've had chemotherapy) be expected to have any expansive saturation as a
knowledge of mine.
"*SING*-H7442: {rânan (H7442): 3 APRIL (CRUCIFIXION 33 AD) [ #256,
#316, #322]}, O *BARREN*-H6135: {ʻâqâr (H6135): 13 JANUARY
[ #381]}, THOU THAT DIDST NOT *BEAR*-H3205: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD) [ #105, #436], 13 JANUARY [ #116]}; BREAK
FORTH INTO SINGING, AND CRY ALOUD, THOU THAT DIDST NOT *TRAVAIL*-H2342: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD) [ #448]} WITH CHILD:
FOR MORE ARE THE CHILDREN OF THE *DESOLATE*-H8074: {shâmêm (H8074): 3
APRIL (CRUCIFIXION 33 AD) [ #351, #436]} THAN THE CHILDREN OF THE
MARRIED *WIFE*-H802: {ʼishshâh (H802): 3 APRIL (CRUCIFIXION 33 AD) [ #336]}, *SAITH*-H559: {ʼâmar (H559): 3 APRIL (CRUCIFIXION 33 AD) [ #256]} THE *LORD*-H3068: {Yᵉhôvâh (H3068): 3 APRIL (CRUCIFIXION 33
AD) [ #515]}." [Isaiah 54:1]
And such mantras as "ALWAYS IN OUR THOUGHTS FOREVER IN OUR HEARTS" might bring a honey salve to the afflicted by strengthening and nourishing it
with some hope as to a prospect of life eternal, but they are
nonetheless deceptive words since with very few exceptions, viable
memory will always dwindle.
There are various criteria of value which can be applied to the worth of humankind and one such is the measure of their mind. That if the
metaphysical proposition is held to be true, any such mind capacity for knowledge might then be cohered to experiential NOUMENON clustered
empirical categories that are temporally actuated relative to a ternary hypostasis as theoretically the basis for a vital consciousness instantiation.
If our relative knowledge may change and the cushioning hypostasis
reality does not, then ought consideration of the most optimal condition
of our human experience as essentially that which we can bequeath to
others, be framed by an astute awareness of any ONTIC grounding and the meta-descriptor prototypes requisite for presence of being as a sapient entity.
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual affections and maddening intonation" as its course of nature framing for
his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action arising
from a conventional habit as #48 - RITUAL (*LI*) characterised by an agonising #6 - CONTRARIETY (*LI*) of sincere singleness of heart, an
absence of intelligent inquiry through a spontaneous exercise of #81 - SOVEREIGN (independent action without external interference)
JUXTAPOSITION as then grounding for bridging the gap of relative
experience, with feigned filial affection exhibiting a lack of #27 -
DUTY (*SHIH*) towards any integrity permeating a sensibility to requital
of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG: (figuratively) first in series; (figuratively) great, eminent; to strive; to endeavour derived from Chinese Confucian 'second sage' philosopher Mèng Kē
(372-289 BC) on human nature is righteous and humane], being instead pre-occupied with self ego by an amusing puerility: "I used to ask for stories, just to get away from them.
The thing about stories being that, when they told them, they weren't addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events, never
on atmosphere, style, cultural texture. There was no period feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie. not
the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
The #73 - COMPLETION (*CH'ENG*) of this superficial life process as
immersive interoperability into the metarealistic (ie. not only the
pictorial aspect of the perception of other dimensions of reality, but
also the essence of those dimensions and their relation to us as human beings) nostalgic realms of past persons who are still "exist[ing] in
their own timeless universe [as often epitomised within] really jerky black-and-white films" is for DE ZENGOTITA a despairing realisation
where existence is constituted by a #215 - SELF CONTRADICTION comprising
of little more than memorabilia (ie. things that might be remarkable and potentially worthy of #288 - REMEMBRANCE) fragments within your
possession, as just a little heap of them arrayed at random, but having
no coherent context.
Rather than conceiving that an ONTIC grounding is requisite for the circumscribing of ontological experience, the possible need of
conformity to meta-principles (eg: propositional dialetic of information enquiry and optimal response: dialektikós [Greek: διαλεκτικός] #463
[@137] - DESIRE TO SEEK THE GOOD AS PROSPEROUS OF MAN'S SENSUOUS NATURE
AND UNDERSTANDING OF MAN'S INTELLECTUAL NATURE / #265 [@202] - TO CHOOSE
OR CREATE, SHAPE, FORM OF NEW CONDITIONS, CIRCUMSTANCES OF
TRANSFORMATIONS) and the necessity of meta-descriptor prototypes which
are essential for a vital and continuing presence of being, the viable solution to any inevitability of an existential crisis relative to the hypostasis reality, is to validate the "whole cultural trajectory, it's preservation and capacity to be continuously recycled" by a permissive
"IF IT FEELS GOOD (THEN IT MUST BE)" process of promiscuous (ie.
arbitrary conventions and collocations relative to time) selection where "mix" is the imperative: "Make your own--anything. Out of anything ...
[as a] collapse into a synchronic pastiche." [page 35]
A plausible ONTIC outcome to our spontaneous propositional METALOGIC consideration of a possible viable arbitrator to any propositional
dialetic of information enquiry and optimal response (ie. as an avenue
of enquiry for further research) is a promising capability which is
sustained by a realisation that the only NOUMENON entry [zen: 9, row: 5,
col: 6, nous: #61] purveying an intersection of categories #463 / #265
to dialektikós [Greek: διαλεκτικός] as being referenced by the GRAPPLE@[#66, #33, #15, #78, #73, #54, #68, #15, #61] PROTOTYPE:
MALE: @84 + @169 = #253
FEME: @192 = #192
ONTIC CHECKSUM TOTAL: #445
Is the logical conclusion that #445 - SELF CONTROL as virtue in the
mastery of one's #360 - páthos (G3806) ought to be a requisite outcome
for any mechanised permissive process of promiscuous selection:
"*MEEKNESS*-G4236:, *TEMPERANCE*-G1466:
#759 as [#80, #100, #1, #70, #300, #8, #200] = praiótēs (G4236): {UMBRA: #759 % #41 = #21} 1) gentleness, mildness, meekness;
#445 as [#5, #3, #20, #100, #1, #300, #5, #10, #1] = enkráteia (G1466): {UMBRA: #445 % #41 = #35} 1) *SELF*-*CONTROL* (the virtue of one who
masters his desires and passions, esp. his sensual appetites);
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #1, #300, #1] = katá (G2596): {UMBRA: #322 % #41 =
#35} 1) down from, through out; 2) according to, toward, along;
*AGAINST*-G2596: SUCH THERE IS NO LAW." [Galatians 5:23]
T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:
UMBRA: #445 % #41 = #35 - Great Guiding Signs?, Virtue of Benevolence; I-Ching: H17 - Following, Allegiance; Tetra: 19 - Following;
THOTH MEASURE: #35 - Oh Tem-sepu, who makest thine appearance in Tattu;
I am not one who curseth the king.
#VIRTUE: As to Gathering (no. #35), it is success.
#TOOLS: With Failure (no. #75), loss of fortune.
#POSITION: With Ascent (no. #7), high ambitions.
#TIME: With Sinking (no. #64), low ambitions.
#CANON: #181
ONTIC_OBLIGANS_181@{
@1: Sup: 35 - GATHERING: LIEN (#35); Ego: 35 - GATHERING: LIEN (#35),
@2: Sup: 29 - DECISIVENESS: TUAN (#64); Ego: 75 - FAILURE: SHIH (#110),
@3: Sup: 36 - STRENGTH: CH'IANG (#100); Ego: 7 - ASCENT: SHANG (#117),
@4: Sup: 19 - FOLLOWING: TS'UNG (#119); Ego: 64 - SINKING: CH'EN
(#181 - I LEND NOT A DEAF EAR TO THE WORDS OF RIGHTEOUSNESS {%24} / I AM
NOT ONE WHO CURSETH THE KING {%35}),
Male: #119; Feme: #181
} // #181
G1466@{
@1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL: SHAO (#5),
@2: Sup: 8 - OPPOSITION: KAN (#13); Ego: 3 - MIRED: HSIEN (#8),
@3: Sup: 28 - CHANGE: KENG (#41); Ego: 20 - ADVANCE: CHIN (#28),
@4: Sup: 47 - PATTERN: WEN (#88); Ego: 19 - FOLLOWING: TS'UNG (#47),
@5: Sup: 48 - RITUAL: LI (#136); Ego: 1 - CENTRE: CHUNG (#48),
@6: Sup: 24 - JOY: LE (#160); Ego: 57 - GUARDEDNESS: SHOU (#105),
@7: Sup: 29 - DECISIVENESS: TUAN (#189); Ego: 5 - KEEPING SMALL:
SHAO (#110),
@8: Sup: 39 - RESIDENCE: CHU (#228 - I HAVE NO UNJUST PREFERENCES {%40}); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#120),
@9: Sup: 40 - LAW/MODEL: FA (#268); Ego: 1 - CENTRE: CHUNG (#121),
Male: #268; Feme: #121
} // #445
For Aristotle, enkrateia is the antonym of akrasia (ἀκρασία from ἀ =
without + κράτος = power, control) which means "lacking command (over oneself)". In this sense, enkrateia is the state of performing what is
known to be a positive choice because of its positive consequences as
opposed to akrasia, which is the state of performing what is known to be
not a positive choice (because of its negative consequences), but nevertheless performing it because of its immediate pleasures. [ref: Wikipedia : Enkrateia]
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@1 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
Initial Post: 1 June 2022
The paradox which DE ZENGOTITA introduces is related to the nature of
mind as the basis of human identity associated to our situational and
time relative capacity for remembrance which he observes as any parent
ought, does vary with each successive generation. [page 33] That I
cannot remember the decades of my parent's era and neither would my
offspring (ie. hypothetical as an obscure potential since I've had chemotherapy) be expected to have any expansive saturation as a
knowledge of mine.
"*SING*-H7442: {rânan (H7442): 3 APRIL (CRUCIFIXION 33 AD) [ #256,
#316, #322]}, O *BARREN*-H6135: {ʻâqâr (H6135): 13 JANUARY
[ #381]}, THOU THAT DIDST NOT *BEAR*-H3205: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD) [ #105, #436], 13 JANUARY [ #116]}; BREAK
FORTH INTO SINGING, AND CRY ALOUD, THOU THAT DIDST NOT *TRAVAIL*-H2342: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD) [ #448]} WITH CHILD:
FOR MORE ARE THE CHILDREN OF THE *DESOLATE*-H8074: {shâmêm (H8074): 3
APRIL (CRUCIFIXION 33 AD) [ #351, #436]} THAN THE CHILDREN OF THE
MARRIED *WIFE*-H802: {ʼishshâh (H802): 3 APRIL (CRUCIFIXION 33 AD) [ #336]}, *SAITH*-H559: {ʼâmar (H559): 3 APRIL (CRUCIFIXION 33 AD) [ #256]} THE *LORD*-H3068: {Yᵉhôvâh (H3068): 3 APRIL (CRUCIFIXION 33
AD) [ #515]}." [Isaiah 54:1]
And such mantras as "ALWAYS IN OUR THOUGHTS FOREVER IN OUR HEARTS" might bring a honey salve to the afflicted by strengthening and nourishing it
with some hope as to a prospect of life eternal, but they are
nonetheless deceptive words since with very few exceptions, viable
memory will always dwindle.
There are various criteria of value which can be applied to the worth of humankind and one such is the measure of their mind. That if the
metaphysical proposition is held to be true, any such mind capacity for knowledge might then be cohered to experiential NOUMENON clustered
empirical categories that are temporally actuated relative to a ternary hypostasis as theoretically the basis for a vital consciousness instantiation.
If our relative knowledge may change and the cushioning hypostasis
reality does not, then ought consideration of the most optimal condition
of our human experience as essentially that which we can bequeath to
others, be framed by an astute awareness of any ONTIC grounding and the meta-descriptor prototypes requisite for presence of being as a sapient entity.
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual affections and maddening intonation" as its course of nature framing for
his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action arising
from a conventional habit as #48 - RITUAL (*LI*) characterised by an agonising #6 - CONTRARIETY (*LI*) of sincere singleness of heart, an
absence of intelligent inquiry through a spontaneous exercise of #81 - SOVEREIGN (independent action without external interference)
JUXTAPOSITION as then grounding for bridging the gap of relative
experience, with feigned filial affection exhibiting a lack of #27 -
DUTY (*SHIH*) towards any integrity permeating a sensibility to requital
of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG: (figuratively) first in series; (figuratively) great, eminent; to strive; to endeavour derived from Chinese Confucian 'second sage' philosopher Mèng Kē
(372-289 BC) on human nature is righteous and humane], being instead pre-occupied with self ego by an amusing puerility: "I used to ask for stories, just to get away from them.
The thing about stories being that, when they told them, they weren't addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events, never
on atmosphere, style, cultural texture. There was no period feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie. not
the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
The #73 - COMPLETION (*CH'ENG*) of this superficial life process as
immersive interoperability into the metarealistic (ie. not only the
pictorial aspect of the perception of other dimensions of reality, but
also the essence of those dimensions and their relation to us as human beings) nostalgic realms of past persons who are still "exist[ing] in
their own timeless universe [as often epitomised within] really jerky black-and-white films" is for DE ZENGOTITA a despairing realisation
where existence is constituted by a #215 - SELF CONTRADICTION comprising
of little more than memorabilia (ie. things that might be remarkable and potentially worthy of #288 - REMEMBRANCE) fragments within your
possession, as just a little heap of them arrayed at random, but having
no coherent context.
Rather than conceiving that an ONTIC grounding is requisite for the circumscribing of ontological experience, the possible need of
conformity to meta-principles (eg: propositional dialetic of information enquiry and optimal response: dialektikós [Greek: διαλεκτικός] #463
[@137] - DESIRE TO SEEK THE GOOD AS PROSPEROUS OF MAN'S SENSUOUS NATURE
AND UNDERSTANDING OF MAN'S INTELLECTUAL NATURE / #265 [@202] - TO CHOOSE
OR CREATE, SHAPE, FORM OF NEW CONDITIONS, CIRCUMSTANCES OF
TRANSFORMATIONS) and the necessity of meta-descriptor prototypes which
are essential for a vital and continuing presence of being, the viable solution to any inevitability of an existential crisis relative to the hypostasis reality, is to validate the "whole cultural trajectory, it's preservation and capacity to be continuously recycled" by a permissive
"IF IT FEELS GOOD (THEN IT MUST BE)" process of promiscuous (ie.
arbitrary conventions and collocations relative to time) selection where "mix" is the imperative: "Make your own--anything. Out of anything ...
[as a] collapse into a synchronic pastiche." [page 35]
A plausible ONTIC outcome to our spontaneous propositional METALOGIC consideration of a possible viable arbitrator to any propositional
dialetic of information enquiry and optimal response (ie. as an avenue
of enquiry for further research) is a promising capability which is
sustained by a realisation that the only NOUMENON entry [zen: 9, row: 5,
col: 6, nous: #61] purveying an intersection of categories #463 / #265
to dialektikós [Greek: διαλεκτικός] as being referenced by the GRAPPLE@[#66, #33, #15, #78, #73, #54, #68, #15, #61] PROTOTYPE:
MALE: @84 + @169 = #253
FEME: @192 = #192
ONTIC CHECKSUM TOTAL: #445
Is the logical conclusion that #445 - SELF CONTROL as virtue in the
mastery of one's #360 - páthos (G3806) ought to be a requisite outcome
for any mechanised permissive process of promiscuous selection:
"*MEEKNESS*-G4236:, *TEMPERANCE*-G1466:
#759 as [#80, #100, #1, #70, #300, #8, #200] = praiótēs (G4236): {UMBRA: #759 % #41 = #21} 1) gentleness, mildness, meekness;
#445 as [#5, #3, #20, #100, #1, #300, #5, #10, #1] = enkráteia (G1466): {UMBRA: #445 % #41 = #35} 1) *SELF*-*CONTROL* (the virtue of one who
masters his desires and passions, esp. his sensual appetites);
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #1, #300, #1] = katá (G2596): {UMBRA: #322 % #41 =
#35} 1) down from, through out; 2) according to, toward, along;
*AGAINST*-G2596: SUCH THERE IS NO LAW." [Galatians 5:23]
T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:
UMBRA: #445 % #41 = #35 - Great Guiding Signs?, Virtue of Benevolence; I-Ching: H17 - Following, Allegiance; Tetra: 19 - Following;
THOTH MEASURE: #35 - Oh Tem-sepu, who makest thine appearance in Tattu;
I am not one who curseth the king.
#VIRTUE: As to Gathering (no. #35), it is success.
#TOOLS: With Failure (no. #75), loss of fortune.
#POSITION: With Ascent (no. #7), high ambitions.
#TIME: With Sinking (no. #64), low ambitions.
#CANON: #181
ONTIC_OBLIGANS_181@{
@1: Sup: 35 - GATHERING: LIEN (#35); Ego: 35 - GATHERING: LIEN (#35),
@2: Sup: 29 - DECISIVENESS: TUAN (#64); Ego: 75 - FAILURE: SHIH (#110),
@3: Sup: 36 - STRENGTH: CH'IANG (#100); Ego: 7 - ASCENT: SHANG (#117),
@4: Sup: 19 - FOLLOWING: TS'UNG (#119); Ego: 64 - SINKING: CH'EN
(#181 - I LEND NOT A DEAF EAR TO THE WORDS OF RIGHTEOUSNESS {%24} / I AM
NOT ONE WHO CURSETH THE KING {%35}),
Male: #119; Feme: #181
} // #181
G1466@{
@1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL: SHAO (#5),
@2: Sup: 8 - OPPOSITION: KAN (#13); Ego: 3 - MIRED: HSIEN (#8),
@3: Sup: 28 - CHANGE: KENG (#41); Ego: 20 - ADVANCE: CHIN (#28),
@4: Sup: 47 - PATTERN: WEN (#88); Ego: 19 - FOLLOWING: TS'UNG (#47),
@5: Sup: 48 - RITUAL: LI (#136); Ego: 1 - CENTRE: CHUNG (#48),
@6: Sup: 24 - JOY: LE (#160); Ego: 57 - GUARDEDNESS: SHOU (#105),
@7: Sup: 29 - DECISIVENESS: TUAN (#189); Ego: 5 - KEEPING SMALL:
SHAO (#110),
@8: Sup: 39 - RESIDENCE: CHU (#228 - I HAVE NO UNJUST PREFERENCES {%40}); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#120),
@9: Sup: 40 - LAW/MODEL: FA (#268); Ego: 1 - CENTRE: CHUNG (#121),
Male: #268; Feme: #121
} // #445
For Aristotle, enkrateia is the antonym of akrasia (ἀκρασία from ἀ =
without + κράτος = power, control) which means "lacking command (over oneself)". In this sense, enkrateia is the state of performing what is
known to be a positive choice because of its positive consequences as
opposed to akrasia, which is the state of performing what is known to be
not a positive choice (because of its negative consequences), but nevertheless performing it because of its immediate pleasures. [ref: Wikipedia : Enkrateia]
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@1 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
Initial Post: 1 June 2022
The paradox which DE ZENGOTITA introduces is related to the nature of
mind as the basis of human identity associated to our situational and
time relative capacity for remembrance which he observes as any parent
ought, does vary with each successive generation. [page 33] That I
cannot remember the decades of my parent's era and neither would my
offspring (ie. hypothetical as an obscure potential since I've had chemotherapy) be expected to have any expansive saturation as a
knowledge of mine.
"*SING*-H7442: {rânan (H7442): 3 APRIL (CRUCIFIXION 33 AD) [ #256,
#316, #322]}, O *BARREN*-H6135: {ʻâqâr (H6135): 13 JANUARY
[ #381]}, THOU THAT DIDST NOT *BEAR*-H3205: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD) [ #105, #436], 13 JANUARY [ #116]}; BREAK
FORTH INTO SINGING, AND CRY ALOUD, THOU THAT DIDST NOT *TRAVAIL*-H2342: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD) [ #448]} WITH CHILD:
FOR MORE ARE THE CHILDREN OF THE *DESOLATE*-H8074: {shâmêm (H8074): 3
APRIL (CRUCIFIXION 33 AD) [ #351, #436]} THAN THE CHILDREN OF THE
MARRIED *WIFE*-H802: {ʼishshâh (H802): 3 APRIL (CRUCIFIXION 33 AD) [ #336]}, *SAITH*-H559: {ʼâmar (H559): 3 APRIL (CRUCIFIXION 33 AD) [ #256]} THE *LORD*-H3068: {Yᵉhôvâh (H3068): 3 APRIL (CRUCIFIXION 33
AD) [ #515]}." [Isaiah 54:1]
And such mantras as "ALWAYS IN OUR THOUGHTS FOREVER IN OUR HEARTS" might bring a honey salve to the afflicted by strengthening and nourishing it
with some hope as to a prospect of life eternal, but they are
nonetheless deceptive words since with very few exceptions, viable
memory will always dwindle.
There are various criteria of value which can be applied to the worth of humankind and one such is the measure of their mind. That if the
metaphysical proposition is held to be true, any such mind capacity for knowledge might then be cohered to experiential NOUMENON clustered
empirical categories that are temporally actuated relative to a ternary hypostasis as theoretically the basis for a vital consciousness instantiation.
If our relative knowledge may change and the cushioning hypostasis
reality does not, then ought consideration of the most optimal condition
of our human experience as essentially that which we can bequeath to
others, be framed by an astute awareness of any ONTIC grounding and the meta-descriptor prototypes requisite for presence of being as a sapient entity.
The paradox which DE ZENGOTITA introduces is related to the nature of
mind as the basis of human identity associated to our situational and
time relative capacity for remembrance which he observes as any parent
ought, does vary with each successive generation. [page 33] That I
cannot remember the decades of my parent's era and neither would my
offspring (ie. hypothetical as an obscure potential since I've had chemotherapy) be expected to have any expansive saturation as a
knowledge of mine.
"*SING*-H7442: {rânan (H7442): 3 APRIL (CRUCIFIXION 33 AD) [ #256,
#316, #322]}, O *BARREN*-H6135: {ʻâqâr (H6135): 13 JANUARY
[ #381]}, THOU THAT DIDST NOT *BEAR*-H3205: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD) [ #105, #436], 13 JANUARY [ #116]}; BREAK
FORTH INTO SINGING, AND CRY ALOUD, THOU THAT DIDST NOT *TRAVAIL*-H2342: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD) [ #448]} WITH CHILD:
FOR MORE ARE THE CHILDREN OF THE *DESOLATE*-H8074: {shâmêm (H8074): 3
APRIL (CRUCIFIXION 33 AD) [ #351, #436]} THAN THE CHILDREN OF THE
MARRIED *WIFE*-H802: {ʼishshâh (H802): 3 APRIL (CRUCIFIXION 33 AD) [ #336]}, *SAITH*-H559: {ʼâmar (H559): 3 APRIL (CRUCIFIXION 33 AD) [ #256]} THE *LORD*-H3068: {Yᵉhôvâh (H3068): 3 APRIL (CRUCIFIXION 33
AD) [ #515]}." [Isaiah 54:1]
And such mantras as "ALWAYS IN OUR THOUGHTS FOREVER IN OUR HEARTS" might bring a honey salve to the afflicted by strengthening and nourishing it
with some hope as to a prospect of life eternal, but they are
nonetheless deceptive words since with very few exceptions, viable
memory will always dwindle.
There are various criteria of value which can be applied to the worth of humankind and one such is the measure of their mind. That if the
metaphysical proposition is held to be true, any such mind capacity for knowledge might then be cohered to experiential NOUMENON clustered
empirical categories that are temporally actuated relative to a ternary hypostasis as theoretically the basis for a vital consciousness instantiation.
If our relative knowledge may change and the cushioning hypostasis
reality does not, then ought consideration of the most optimal condition
of our human experience as essentially that which we can bequeath to
others, be framed by an astute awareness of any ONTIC grounding and the meta-descriptor prototypes requisite for presence of being as a sapient entity.
The paradox which DE ZENGOTITA introduces is related to the nature of
mind as the basis of human identity associated to our situational and
time relative capacity for remembrance which he observes as any parent
ought, does vary with each successive generation. [page 33] That I
cannot remember the decades of my parent's era and neither would my
offspring (ie. hypothetical as an obscure potential since I've had chemotherapy) be expected to have any expansive saturation as a
knowledge of mine.
"*SING*-H7442: {rânan (H7442): 3 APRIL (CRUCIFIXION 33 AD) [ #256,
#316, #322]}, O *BARREN*-H6135: {ʻâqâr (H6135): 13 JANUARY
[ #381]}, THOU THAT DIDST NOT *BEAR*-H3205: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD) [ #105, #436], 13 JANUARY [ #116]}; BREAK
FORTH INTO SINGING, AND CRY ALOUD, THOU THAT DIDST NOT *TRAVAIL*-H2342: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD) [ #448]} WITH CHILD:
FOR MORE ARE THE CHILDREN OF THE *DESOLATE*-H8074: {shâmêm (H8074): 3
APRIL (CRUCIFIXION 33 AD) [ #351, #436]} THAN THE CHILDREN OF THE
MARRIED *WIFE*-H802: {ʼishshâh (H802): 3 APRIL (CRUCIFIXION 33 AD) [ #336]}, *SAITH*-H559: {ʼâmar (H559): 3 APRIL (CRUCIFIXION 33 AD) [ #256]} THE *LORD*-H3068: {Yᵉhôvâh (H3068): 3 APRIL (CRUCIFIXION 33
AD) [ #515]}." [Isaiah 54:1]
And such mantras as "ALWAYS IN OUR THOUGHTS FOREVER IN OUR HEARTS" might bring a honey salve to the afflicted by strengthening and nourishing it
with some hope as to a prospect of life eternal, but they are
nonetheless deceptive words since with very few exceptions, viable
memory will always dwindle.
There are various criteria of value which can be applied to the worth of humankind and one such is the measure of their mind. That if the
metaphysical proposition is held to be true, any such mind capacity for knowledge might then be cohered to experiential NOUMENON clustered
empirical categories that are temporally actuated relative to a ternary hypostasis as theoretically the basis for a vital consciousness instantiation.
If our relative knowledge may change and the cushioning hypostasis
reality does not, then ought consideration of the most optimal condition
of our human experience as essentially that which we can bequeath to
others, be framed by an astute awareness of any ONTIC grounding and the meta-descriptor prototypes requisite for presence of being as a sapient entity.
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual affections and maddening intonation" as its course of nature framing for
his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action arising
from a conventional habit as #48 - RITUAL (*LI*) characterised by an agonising #6 - CONTRARIETY (*LI*) of sincere singleness of heart, an
absence of intelligent inquiry through a spontaneous exercise of #81 - SOVEREIGN (independent action without external interference)
JUXTAPOSITION as then grounding for bridging the gap of relative
experience, with feigned filial affection exhibiting a lack of #27 -
DUTY (*SHIH*) towards any integrity permeating a sensibility to requital
of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG: (figuratively) first in series; (figuratively) great, eminent; to strive; to endeavour derived from Chinese Confucian 'second sage' philosopher Mèng Kē
(372-289 BC) on human nature is righteous and humane], being instead pre-occupied with self ego by an amusing puerility: "I used to ask for stories, just to get away from them.
The thing about stories being that, when they told them, they weren't addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events, never
on atmosphere, style, cultural texture. There was no period feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie. not
the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
The #73 - COMPLETION (*CH'ENG*) of this superficial life process as
immersive interoperability into the metarealistic (ie. not only the
pictorial aspect of the perception of other dimensions of reality, but
also the essence of those dimensions and their relation to us as human beings) nostalgic realms of past persons who are still "exist[ing] in
their own timeless universe [as often epitomised within] really jerky black-and-white films" is for DE ZENGOTITA a despairing realisation
where existence is constituted by a #215 - *SELF* *CONTRADICTION*
comprising of little more than memorabilia (ie. things that might be remarkable and potentially worthy of #288 - REMEMBRANCE) fragments
within your possession, as just a little heap of them arrayed at random,
but having no coherent context.
Rather than conceiving that an ONTIC grounding is requisite for the circumscribing of ontological experience, the possible need of
conformity to meta-principles (eg: propositional dialectic of
information enquiry and optimal response: dialektikós [Greek: διαλεκτικός] #463 [@137] - DESIRE TO SEEK THE GOOD AS PROSPEROUS OF
MAN'S SENSUOUS NATURE AND UNDERSTANDING OF MAN'S INTELLECTUAL NATURE /
#265 [@202] - TO CHOOSE OR CREATE, SHAPE, FORM OF NEW CONDITIONS, CIRCUMSTANCES OF TRANSFORMATIONS) and the necessity of meta-descriptor prototypes which are essential for a vital and continuing presence of
being, the viable solution to any inevitability of an existential crisis relative to the hypostasis reality, is to validate the "whole cultural trajectory, it's preservation and capacity to be continuously recycled"
by a permissive "IF IT FEELS GOOD (THEN IT MUST BE)" process of
promiscuous (ie. arbitrary conventions and collocations relative to
time) selection where "mix" is the imperative: "Make your own--anything.
Out of anything ... [as a] collapse into a synchronic pastiche. [page 35]
And whilst nostalgic dreaming as preoccupied enjoyment might generally stupefy any prospect of iconoclasm (ie. the action of attacking or assertively rejecting cherished beliefs and institutions or established values and practices), but just how long will this pathological
unaccountable hedonism (ie. pleasure of the entire mind and not just the senses as the highest good) continuity go on?
"FOR WE OURSELVES ALSO WERE SOMETIMES *FOOLISH* {anóētos (G453): 3 APRIL (CRUCIFIXION 33 AD) [ #509 - *YAHAD*]}, *DISOBEDIENT* {apeithḗs (G545): 13 JANUARY [ #313]}, *DECEIVED* {planáō (G4105): 24 MAY (PENTECOST 33 AD) [ #382]}, SERVING DIVERS LUSTS AND *PLEASURES*-G2237,
#140 - AN *INNATE* *ONTIC* *SUBSTITUTED* *CONCEPT* as [#8, #4, #70, #50,
#8] /
#343 - SEE KANT'S PROLEGOMENA IDEA as [#8, #4, #70, #50, #1, #10, #200]
= hēdonḗ (G2237): {UMBRA: #140 % #41 = #17} 1) pleasure; 2) *DESIRES* *FOR* *PLEASURE*;
G2237@{
@1: Sup: 8 - OPPOSITION: KAN (#8); Ego: 8 - OPPOSITION: KAN (#8),
@2: Sup: 12 - YOUTHFULNESS: T'UNG (#20); Ego: 4 - BARRIER: HSIEN (#12),
@3: Sup: 1 - CENTRE: CHUNG (#21); Ego: 70 - SEVERANCE: KE (#82),
@4: Sup: 51 - CONSTANCY: CH'ANG (#72); Ego: 50 - VASTNESS / WASTING: T'ANG (#132),
@5: Sup: 59 - MASSING: CHU (#131); Ego: 8 - OPPOSITION: KAN (#140 -
I DEAL NOT FRAUDULENTLY {%14} / I AM NOT AN EAVES-DROPPER {%16}),
Male: #131 - *TRUE*; Feme: #140
} // #140
LIVING IN MALICE AND ENVY, HATEFUL, AND *HATING* {miséō (G3404): 24 MAY (PENTECOST 33 AD) [ #315, #268 - *SUPERNAL* *NOUMENON* *CUSHIONING* *FOR* *SELF* *CONTROL*]} ONE ANOTHER." [Titus 3:3]
<https://commons.wikimedia.org/wiki/File:Henri_Adolphe_Laissement_Kardinäle_im_Vorzimmer_1895.jpg>
[IMAGE: Adolphe Henri Laissement: "Cardinals in a Vatican Hall" or "Eavesdropping" (1895)]
"MINE ENEMIES SPEAK EVIL OF ME, WHEN SHALL HE DIE, AND HIS NAME PERISH?
AND IF HE COME TO SEE ME, HE SPEAKETH VANITY: HIS HEART GATHERETH
INIQUITY TO ITSELF; WHEN HE GOETH ABROAD-H2351, HE TELLETH IT.
#106 *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#2, #8, #6, #900] /
/ #115 - ONTIC PREMISE FOR DIGNITY ROYAL; *NOUMENON* *RESONANCE* FOR 13 JANUARY / DAY OF PENTECOST 24 MAY 33 AD as [#6, #8,
#6, #90, #5] /
#516 - *NOUMENON* *RESONANCE* FOR CRUCIFIXION ON 3 APRIL 33 AD as [#6, #8, #6, #90, #6, #400] /
#140 - WANT OF SELF CONTROL as [#6, #30, #8, #6, #900] = chûwts (H2351): {UMBRA: #104 % #41 = #22} 1) *OUTSIDE*, outward, street, the outside;
ALL THAT HATE ME WHISPER TOGETHER AGAINST ME: AGAINST ME DO THEY DEVISE
MY HURT." [Psalm 41:5-7]
IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #53 - INCREASING EVIDENCE, GAINING INSIGHT; I-CHING: H13 - FELLOWSHIP, COMPANIONSHIP, CONCORDING PEOPLE, FELLOWSHIP WITH MEN, GATHERING MEN; TETRA: 53 -
ETERNITY (YUNG) AS IDEA @343: "In the first (mathematical) class of
antinomy (ie. a contradiction between two beliefs or conclusions that
are in themselves reasonable but a paradox), the falsity of the presupposition consisted in the following: that something #215 - *SELF*-*CONTRADICTORY* (namely, appearance as a thing in itself) would
be represented as being *UNIFIABLE* *IN* *A* *CONCEPT*.
But regarding the second, namely the dynamical, class of antinomy, the falsity of the presupposition consists in this: *THAT* *SOMETHING*
*THAT* *IS* *UNIFIABLE* *IS* REPRESENTED* *AS* *CONTRADICTORY*;
consequently, while in the first case both of the mutually opposing assertions were false, here on the contrary the assertions, which are
set in opposition to one another through mere misunderstanding, can both
be #131 - *TRUE*.
#131 as [#1, #40, #50, #40] = ʼomnâm (H551): {UMBRA: #131 % #41 = #8} 1) verily, *TRULY*, surely;
Specifically, mathematical *COMBINATION* *NECESSARILY* *PRESUPPOSES*
*THE* *HOMOGENEITY* *OF* *THE* *THINGS* *COMBINED* (in the concept of magnitude), but dynamical connection does not require this at all. If it
is a question of the magnitude of something extended, all parts must be homogeneous among themselves and with the whole; in contrast, in the connection of cause and effect homogeneity can indeed be found, but is
not necessary; for the concept of causality (whereby through one thing, something completely different from it is posited) at least does not
require it.
If the objects of the sensible world were taken for things in
themselves, and the previously stated natural laws for laws of things in them- selves, contradiction would be inevitable. In the same way, if the subject of freedom were represented, like the other objects, as a mere appearance, contradiction could again not be avoided, for the same thing would be simultaneously affirmed and denied of the same object in the
same sense.
But if natural necessity is referred only to appearances and freedom
only to things in themselves, then no contradiction arises if both kinds
of causality are assumed or conceded equally, however difficult or
impossible it may be to make causality of the latter kind conceivable." [pages 94, 95]
A plausible ONTIC outcome to our spontaneous propositional METALOGIC consideration of a possible viable arbitrator to any dialectic of
information enquiry and optimal response (ie. as an avenue of enquiry
for further research) is a promising capability sustained by a
realisation that the only NOUMENON entry [zen: 9, row: 5, col: 6, nous:
#61] purveying an intersection of categories #463 / #265 to dialektikós [Greek: διαλεκτικός] as being referenced by the GRAPPLE@[#66, #33, #15,
#78, #73, #54, #68, #15, #61] PROTOTYPE:
MALE: @84 + @169 = #253
FEME: @192 = #192
ONTIC CHECKSUM TOTAL: #445
As convoluted as this may seem, then gives rise to the logical
conclusion that #445 - SELF CONTROL being a virtue in the mastery of
one's #360 - páthos (G3806) ought to be a requisite outcome for any mechanised permissive process of promiscuous selection:
"*MEEKNESS*-G4236:, *TEMPERANCE*-G1466:
#759 as [#80, #100, #1, #70, #300, #8, #200] = praiótēs (G4236): {UMBRA: #759 % #41 = #21} 1) gentleness, mildness, meekness;
#445 as [#5, #3, #20, #100, #1, #300, #5, #10, #1] = enkráteia (G1466): {UMBRA: #445 % #41 = #35} 1) *SELF*-*CONTROL* (the virtue of one who
masters his desires and passions, esp. his sensual appetites);
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #1, #300, #1] = katá (G2596): {UMBRA: #322 % #41 =
#35} 1) down from, through out; 2) according to, toward, along;
*AGAINST*-G2596: SUCH THERE IS NO LAW." [Galatians 5:23]
That MEEKNESS here is not WEAKNESS but strong, bold, confident and
assertive given the word is derived from the Greek origin, praus, which
is translated as "*STRENGTH* *UNDER* *CONTROL*." In ancient Greece, war horses were trained to be meek -- strong and powerful yet under control
and willing to submit.
"TELL YE THE DAUGHTER OF SION, BEHOLD, THY KING COMETH UNTO THEE,
MEEK-G4239,
#781 as [#80, #100, #1, #400, #200] = praÿs (G4239): {UMBRA: #781 % #41
= #2} 1) mildness of disposition, gentleness of spirit, meekness;
AND SITTING UPON AN ASS, AND A COLT THE FOAL OF AN ASS." [Matthew 21:5]
Aristotle said that the praus person is one who has the virtue of the
mean between two extremes. If recklessness were on one end and cowardice
on the other, praus might be characterized as steady courage. For
example, a meek person doesn’t shy away from taking a stand. Rather, the stand is taken at the right time, with the right people, in the right
way. He or she submits or constrains power for greater effect on self
and others. [@2]
To Xenophon, enkrateia is not a particular virtue but "the foundation of
all virtues".
"SO *MIGHTILY*-G2596-G2904: GREW THE *WORD*-G3056:
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #100, #1, #300, #5, #10] = krátos (G2904): {UMBRA:
#691 % #41 = #35} 1) force, strength; 2) power, might: mighty with great power; 2a) a mighty deed, a work of power; 3) dominion;
#223 - *NOUMENON* *RESONANCE* *FOR* *PENTECOST* ON 24 MAY 33 AD as [#30, #70, #3, #70, #50] /
#373 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #70, #3, #70, #200] = lógos (G3056): {UMBRA: #373 % #41 = #4} 1) of speech; 1a) a
word, uttered by a living voice, embodies a conception or idea; 1b) what someone has said; 1b1) a word; 1b2) the sayings of God; 1b3) decree,
mandate or order; 1b4) of the moral precepts given by God; 1b5) Old
Testament prophecy given by the prophets; 1b6) what is declared, a
thought, declaration, aphorism, a weighty saying, a dictum, a maxim; 1c) discourse; 1c1) the act of speaking, speech; 1c2) the faculty of speech, skill and practice in speaking; 1c3) a kind or style of speaking; 1c4) a continuous speaking discourse - instruction; 1d) doctrine, teaching; 1e) anything reported in speech; a narration, narrative; 1f) matter under discussion, thing spoken of, affair, a matter in dispute, case, suit at
law; 1g) the thing spoken of or talked about; event, deed; 2) its use as respect to the MIND alone; 2a) reason, the mental faculty of thinking, meditating, reasoning, calculating; 2b) account, i.e. regard,
consideration; 2c) account, i.e. reckoning, score; 2d) account, i.e.
answer or explanation in reference to judgment; 2e) relation, i.e. with
whom as judge we stand in relation; 2e1) reason would; 2f) reason,
cause, ground; 3) In John, denotes the essential Word of God, *JESUS* *CHRIST*, *THE* *PERSONAL* *WISDOM* *AND* *POWER* *IN* *UNION* *WITH*
*GOD*, *HIS* *MINISTER* *IN* *CREATION* *AND* *GOVERNMENT* *OF* *THE* *UNIVERSE*, *THE* *CAUSE* *OF* *ALL* *THE* *WORLD'S* *LIFE* *BOTH*
*PHYSICAL* *AND* *ETHICAL*, which for the procurement of man's salvation
put on human nature in the person of Jesus the Messiah, the second
person in the Godhead, and shone forth conspicuously from His words and deeds;
OF GOD AND PREVAILED." [Acts 19:20]
The Word Enkrateia (Greek ἐγκράτεια, "in power" is derived from ἐν (en,
“in”) + κράτος (krátos, “power”). Enkrateia comes from the adjective
enkratês (ἐγκρατής from ἐν (en, “in”) which means possession, power over
something or someone else + κράτος (krátos, “power”)):
κρᾰ́τος (krátos)
- might, strength
- act of strength, act of valour
- (in the plural) acts of violence
- dominion, power
It results in the meaning of power over yourself, power over your own passions and instincts, self-control and self-mastery.
Whereas the theory of ego depletion (ie: utilitarian probability for the impetus of action as to whether the ONTIC discrete meta-descriptor
prototypes have any more or less fluctuation as for example whether #68
- MENG means DIMMING or RIGHT), attempts to describe the state of an individual's impaired ability to self-regulate that can be implicated in
a wide range of undesirable and maladaptive behaviours, such as acts of aggression.
A depleting task requiring self-control can have a hindering effect on a subsequent self-control task, even if the tasks are seemingly unrelated. Self-control plays a valuable role in the functioning of the self on
both individualistic and interpersonal levels. Ego depletion is
therefore a critical topic in experimental psychology, specifically
social psychology, because it is a mechanism that contributes to the understanding of the processes of human self-control. Knowledge and strategies to counteract ego depletion would therefore, be highly
beneficial in various real-life situations. [Ref: Wikipedia :
Ego_depletion]
T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:
UMBRA: #445 % #41 = #35 - Great Guiding Signs?, Virtue of Benevolence; I-Ching: H17 - Following, Allegiance; Tetra: 19 - Following;
THOTH MEASURE: #35 - Oh Tem-sepu, who makest thine appearance in Tattu;
I am not one who curseth the king.
#VIRTUE: As to Gathering (no. #35), it is success.
#TOOLS: With Failure (no. #75), loss of fortune.
#POSITION: With Ascent (no. #7), high ambitions.
#TIME: With Sinking (no. #64), low ambitions.
#CANON: #181
ONTIC_OBLIGANS_181@{
@1: Sup: 35 - GATHERING: LIEN (#35); Ego: 35 - GATHERING: LIEN (#35),
@2: Sup: 29 - DECISIVENESS: TUAN (#64); Ego: 75 - FAILURE: SHIH (#110),
@3: Sup: 36 - STRENGTH: CH'IANG (#100); Ego: 7 - ASCENT: SHANG (#117),
@4: Sup: 19 - FOLLOWING: TS'UNG (#119); Ego: 64 - SINKING: CH'EN
(#181 - I LEND NOT A DEAF EAR TO THE WORDS OF RIGHTEOUSNESS {%24} / I AM
NOT ONE WHO CURSETH THE KING {%35}),
Male: #119; Feme: #181
} // #181
G1466@{
@1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL: SHAO (#5),
@2: Sup: 8 - OPPOSITION: KAN (#13); Ego: 3 - MIRED: HSIEN (#8),
@3: Sup: 28 - CHANGE: KENG (#41); Ego: 20 - ADVANCE: CHIN (#28),
@4: Sup: 47 - PATTERN: WEN (#88); Ego: 19 - FOLLOWING: TS'UNG (#47),
@5: Sup: 48 - RITUAL: LI (#136); Ego: 1 - CENTRE: CHUNG (#48),
@6: Sup: 24 - JOY: LE (#160); Ego: 57 - GUARDEDNESS: SHOU (#105),
@7: Sup: 29 - DECISIVENESS: TUAN (#189); Ego: 5 - KEEPING SMALL:
SHAO (#110),
@8: Sup: 39 - RESIDENCE: CHU (#228 - I HAVE NO UNJUST PREFERENCES {%40}); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#120),
@9: Sup: 40 - LAW/MODEL: FA (#268); Ego: 1 - CENTRE: CHUNG (#121),
Male: #268; Feme: #121
} // #445
For Aristotle, enkrateia is the antonym of akrasia (ἀκρασία from ἀ =
without + κράτος = power, control) which means "lacking command (over oneself)". In this sense, enkrateia is the state of performing what is
known to be a positive choice because of its positive consequences as
opposed to akrasia, which is the state of performing what is known to be
not a positive choice (because of its negative consequences), but nevertheless performing it because of its immediate pleasures. [ref: Wikipedia : Enkrateia]
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
Initial Post: 1 June 2022
On 16/6/2022 07:42, dolf wrote:
The paradox which DE ZENGOTITA introduces is related to the nature of
mind as the basis of human identity associated to our situational and
time relative capacity for remembrance which he observes as any parent
ought, does vary with each successive generation. [page 33] That I
cannot remember the decades of my parent's era and neither would my
offspring (ie. hypothetical as an obscure potential since I've had
chemotherapy) be expected to have any expansive saturation as a
knowledge of mine.
"*SING*-H7442: {rânan (H7442): 3 APRIL (CRUCIFIXION 33 AD) [ #256, >> #316, #322]}, O *BARREN*-H6135: {ʻâqâr (H6135): 13 JANUARY
[ #381]}, THOU THAT DIDST NOT *BEAR*-H3205: {yâlad (H3205): 3 APRIL >> (CRUCIFIXION 33 AD) [ #105, #436], 13 JANUARY [ #116]};
BREAK FORTH INTO SINGING, AND CRY ALOUD, THOU THAT DIDST NOT
*TRAVAIL*-H2342: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD)
[ #448]} WITH CHILD:
FOR MORE ARE THE CHILDREN OF THE *DESOLATE*-H8074: {shâmêm (H8074): 3
APRIL (CRUCIFIXION 33 AD) [ #351, #436]} THAN THE CHILDREN OF >> THE MARRIED *WIFE*-H802: {ʼishshâh (H802): 3 APRIL (CRUCIFIXION 33 AD)
[ #336]}, *SAITH*-H559: {ʼâmar (H559): 3 APRIL (CRUCIFIXION 33 AD) >> [ #256]} THE *LORD*-H3068: {Yᵉhôvâh (H3068): 3 APRIL (CRUCIFIXION >> 33 AD) [ #515]}." [Isaiah 54:1]
And such mantras as "ALWAYS IN OUR THOUGHTS FOREVER IN OUR HEARTS"
might bring a honey salve to the afflicted by strengthening and
nourishing it with some hope as to a prospect of life eternal, but
they are nonetheless deceptive words since with very few exceptions,
viable memory will always dwindle.
There are various criteria of value which can be applied to the worth
of humankind and one such is the measure of their mind. That if the
metaphysical proposition is held to be true, any such mind capacity
for knowledge might then be cohered to experiential NOUMENON clustered
empirical categories that are temporally actuated relative to a
ternary hypostasis as theoretically the basis for a vital
consciousness instantiation.
If our relative knowledge may change and the cushioning hypostasis
reality does not, then ought consideration of the most optimal
condition of our human experience as essentially that which we can
bequeath to others, be framed by an astute awareness of any ONTIC
grounding and the meta-descriptor prototypes requisite for presence of
being as a sapient entity.
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual affections and maddening intonation" as its course of nature framing for
his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action arising
from a conventional habit as #48 - RITUAL (*LI*) characterised by an agonising #6 - CONTRARIETY (*LI*) of sincere singleness of heart, an
absence of intelligent inquiry through a spontaneous exercise of #81 - SOVEREIGN (independent action without external interference)
JUXTAPOSITION as then grounding for bridging the gap of relative
experience, with feigned filial affection exhibiting a lack of #27 -
DUTY (*SHIH*) towards any integrity permeating a sensibility to requital
of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG: (figuratively) first in series; (figuratively) great, eminent; to strive; to endeavour derived from Chinese Confucian 'second sage' philosopher Mèng Kē
(372-289 BC) on human nature is righteous and humane], being instead pre-occupied with self ego by an amusing puerility: "I used to ask for stories, just to get away from them.
The thing about stories being that, when they told them, they weren't addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events, never
on atmosphere, style, cultural texture. There was no period feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie. not
the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
The #73 - COMPLETION (*CH'ENG*) of this superficial life process as
immersive interoperability into the metarealistic (ie. not only the
pictorial aspect of the perception of other dimensions of reality, but
also the essence of those dimensions and their relation to us as human beings) nostalgic realms of past persons who are still "exist[ing] in
their own timeless universe [as often epitomised within] really jerky black-and-white films" is for DE ZENGOTITA a despairing realisation
where existence is constituted by a #215 - *SELF* *CONTRADICTION*
comprising of little more than memorabilia (ie. things that might be remarkable and potentially worthy of #288 - REMEMBRANCE) fragments
within your possession, as just a little heap of them arrayed at random,
but having no coherent context.
Rather than conceiving that an ONTIC grounding is requisite for the circumscribing of ontological experience, the possible need of
conformity to meta-principles (eg: propositional dialectic of
information enquiry and optimal response: dialektikós [Greek: διαλεκτικός] #463 [@137] - DESIRE TO SEEK THE GOOD AS PROSPEROUS OF
MAN'S SENSUOUS NATURE AND UNDERSTANDING OF MAN'S INTELLECTUAL NATURE /
#265 [@202] - TO CHOOSE OR CREATE, SHAPE, FORM OF NEW CONDITIONS, CIRCUMSTANCES OF TRANSFORMATIONS) and the necessity of meta-descriptor prototypes which are essential for a vital and continuing presence of
being, the viable solution to any inevitability of an existential crisis relative to the hypostasis reality, is to validate the "whole cultural trajectory, it's preservation and capacity to be continuously recycled"
by a permissive "IF IT FEELS GOOD (THEN IT MUST BE)" process of
promiscuous (ie. arbitrary conventions and collocations relative to
time) selection where "mix" is the imperative: "Make your own--anything.
Out of anything ... [as a] collapse into a synchronic pastiche. [page 35]
And whilst nostalgic dreaming as preoccupied enjoyment might generally stupefy any prospect of iconoclasm (ie. the action of attacking or assertively rejecting cherished beliefs and institutions or established values and practices), but just how long will this pathological
unaccountable hedonism (ie. pleasure of the entire mind and not just the senses as the highest good) continuity go on?
"FOR WE OURSELVES ALSO WERE SOMETIMES *FOOLISH* {anóētos (G453): 3 APRIL (CRUCIFIXION 33 AD) [ #509 - *YAHAD*]}, *DISOBEDIENT* {apeithḗs (G545): 13 JANUARY [ #313]}, *DECEIVED* {planáō (G4105): 24 MAY (PENTECOST 33 AD) [ #382]}, SERVING DIVERS LUSTS AND *PLEASURES*-G2237,
#140 - AN *INNATE* *ONTIC* *SUBSTITUTED* *CONCEPT* as [#8, #4, #70, #50,
#8] /
#343 - SEE KANT'S PROLEGOMENA IDEA as [#8, #4, #70, #50, #1, #10, #200]
= hēdonḗ (G2237): {UMBRA: #140 % #41 = #17} 1) pleasure; 2) *DESIRES* *FOR* *PLEASURE*;
G2237@{
@1: Sup: 8 - OPPOSITION: KAN (#8); Ego: 8 - OPPOSITION: KAN (#8),
@2: Sup: 12 - YOUTHFULNESS: T'UNG (#20); Ego: 4 - BARRIER: HSIEN (#12),
@3: Sup: 1 - CENTRE: CHUNG (#21); Ego: 70 - SEVERANCE: KE (#82),
@4: Sup: 51 - CONSTANCY: CH'ANG (#72); Ego: 50 - VASTNESS / WASTING: T'ANG (#132),
@5: Sup: 59 - MASSING: CHU (#131); Ego: 8 - OPPOSITION: KAN (#140 -
I DEAL NOT FRAUDULENTLY {%14} / I AM NOT AN EAVES-DROPPER {%16}),
Male: #131 - *TRUE*; Feme: #140
} // #140
LIVING IN MALICE AND ENVY, HATEFUL, AND *HATING* {miséō (G3404): 24 MAY (PENTECOST 33 AD) [ #315, #268 - *SUPERNAL* *NOUMENON* *CUSHIONING* *FOR* *SELF* *CONTROL*]} ONE ANOTHER." [Titus 3:3]
<https://commons.wikimedia.org/wiki/File:Henri_Adolphe_Laissement_Kardinäle_im_Vorzimmer_1895.jpg>
[IMAGE: Adolphe Henri Laissement: "Cardinals in a Vatican Hall" or "Eavesdropping" (1895)]
"MINE ENEMIES SPEAK EVIL OF ME, WHEN SHALL HE DIE, AND HIS NAME PERISH?
AND IF HE COME TO SEE ME, HE SPEAKETH VANITY: HIS HEART GATHERETH
INIQUITY TO ITSELF; WHEN HE GOETH ABROAD-H2351, HE TELLETH IT.
#106 *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#2, #8, #6, #900] /
/ #115 - ONTIC PREMISE FOR DIGNITY ROYAL; *NOUMENON* *RESONANCE* FOR 13 JANUARY / DAY OF PENTECOST 24 MAY 33 AD as [#6, #8,
#6, #90, #5] /
#516 - *NOUMENON* *RESONANCE* FOR CRUCIFIXION ON 3 APRIL 33 AD as [#6, #8, #6, #90, #6, #400] /
#140 - WANT OF SELF CONTROL as [#6, #30, #8, #6, #900] = chûwts (H2351): {UMBRA: #104 % #41 = #22} 1) *OUTSIDE*, outward, street, the outside;
ALL THAT HATE ME WHISPER TOGETHER AGAINST ME: AGAINST ME DO THEY DEVISE
MY HURT." [Psalm 41:5-7]
IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #53 - INCREASING EVIDENCE, GAINING INSIGHT; I-CHING: H13 - FELLOWSHIP, COMPANIONSHIP, CONCORDING PEOPLE, FELLOWSHIP WITH MEN, GATHERING MEN; TETRA: 53 -
ETERNITY (YUNG) AS IDEA @343: "In the first (mathematical) class of
antinomy (ie. a contradiction between two beliefs or conclusions that
are in themselves reasonable but a paradox), the falsity of the presupposition consisted in the following: that something #215 - *SELF*-*CONTRADICTORY* (namely, appearance as a thing in itself) would
be represented as being *UNIFIABLE* *IN* *A* *CONCEPT*.
But regarding the second, namely the dynamical, class of antinomy, the falsity of the presupposition consists in this: *THAT* *SOMETHING*
*THAT* *IS* *UNIFIABLE* *IS* REPRESENTED* *AS* *CONTRADICTORY*;
consequently, while in the first case both of the mutually opposing assertions were false, here on the contrary the assertions, which are
set in opposition to one another through mere misunderstanding, can both
be #131 - *TRUE*.
#131 as [#1, #40, #50, #40] = ʼomnâm (H551): {UMBRA: #131 % #41 = #8} 1) verily, *TRULY*, surely;
Specifically, mathematical *COMBINATION* *NECESSARILY* *PRESUPPOSES*
*THE* *HOMOGENEITY* *OF* *THE* *THINGS* *COMBINED* (in the concept of magnitude), but dynamical connection does not require this at all. If it
is a question of the magnitude of something extended, all parts must be homogeneous among themselves and with the whole; in contrast, in the connection of cause and effect homogeneity can indeed be found, but is
not necessary; for the concept of causality (whereby through one thing, something completely different from it is posited) at least does not
require it.
If the objects of the sensible world were taken for things in
themselves, and the previously stated natural laws for laws of things in them- selves, contradiction would be inevitable. In the same way, if the subject of freedom were represented, like the other objects, as a mere appearance, contradiction could again not be avoided, for the same thing would be simultaneously affirmed and denied of the same object in the
same sense.
But if natural necessity is referred only to appearances and freedom
only to things in themselves, then no contradiction arises if both kinds
of causality are assumed or conceded equally, however difficult or
impossible it may be to make causality of the latter kind conceivable." [pages 94, 95]
A plausible ONTIC outcome to our spontaneous propositional METALOGIC consideration of a possible viable arbitrator to any dialectic of
information enquiry and optimal response (ie. as an avenue of enquiry
for further research) is a promising capability sustained by a
realisation that the only NOUMENON entry [zen: 9, row: 5, col: 6, nous:
#61] purveying an intersection of categories #463 / #265 to dialektikós [Greek: διαλεκτικός] as being referenced by the GRAPPLE@[#66, #33, #15,
#78, #73, #54, #68, #15, #61] PROTOTYPE:
MALE: @84 + @169 = #253
FEME: @192 = #192
ONTIC CHECKSUM TOTAL: #445
As convoluted as this may seem, then gives rise to the logical
conclusion that #445 - SELF CONTROL being a virtue in the mastery of
one's #360 - páthos (G3806) ought to be a requisite outcome for any mechanised permissive process of promiscuous selection:
"*MEEKNESS*-G4236:, *TEMPERANCE*-G1466:
#759 as [#80, #100, #1, #70, #300, #8, #200] = praiótēs (G4236): {UMBRA: #759 % #41 = #21} 1) gentleness, mildness, meekness;
#445 as [#5, #3, #20, #100, #1, #300, #5, #10, #1] = enkráteia (G1466): {UMBRA: #445 % #41 = #35} 1) *SELF*-*CONTROL* (the virtue of one who
masters his desires and passions, esp. his sensual appetites);
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #1, #300, #1] = katá (G2596): {UMBRA: #322 % #41 =
#35} 1) down from, through out; 2) according to, toward, along;
*AGAINST*-G2596: SUCH THERE IS NO LAW." [Galatians 5:23]
That MEEKNESS here is not WEAKNESS but strong, bold, confident and
assertive given the word is derived from the Greek origin, praus, which
is translated as "*STRENGTH* *UNDER* *CONTROL*." In ancient Greece, war horses were trained to be meek -- strong and powerful yet under control
and willing to submit.
"TELL YE THE DAUGHTER OF SION, BEHOLD, THY KING COMETH UNTO THEE,
MEEK-G4239,
#781 as [#80, #100, #1, #400, #200] = praÿs (G4239): {UMBRA: #781 % #41
= #2} 1) mildness of disposition, gentleness of spirit, meekness;
AND SITTING UPON AN ASS, AND A COLT THE FOAL OF AN ASS." [Matthew 21:5]
Aristotle said that the praus person is one who has the virtue of the
mean between two extremes. If recklessness were on one end and cowardice
on the other, praus might be characterized as steady courage. For
example, a meek person doesn’t shy away from taking a stand. Rather, the stand is taken at the right time, with the right people, in the right
way. He or she submits or constrains power for greater effect on self
and others. [@2]
To Xenophon, enkrateia is not a particular virtue but "the foundation of
all virtues".
"SO *MIGHTILY*-G2596-G2904: GREW THE *WORD*-G3056:
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #100, #1, #300, #5, #10] = krátos (G2904): {UMBRA:
#691 % #41 = #35} 1) force, strength; 2) power, might: mighty with great power; 2a) a mighty deed, a work of power; 3) dominion;
#223 - *NOUMENON* *RESONANCE* *FOR* *PENTECOST* ON 24 MAY 33 AD as [#30, #70, #3, #70, #50] /
#373 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #70, #3, #70, #200] = lógos (G3056): {UMBRA: #373 % #41 = #4} 1) of speech; 1a) a
word, uttered by a living voice, embodies a conception or idea; 1b) what someone has said; 1b1) a word; 1b2) the sayings of God; 1b3) decree,
mandate or order; 1b4) of the moral precepts given by God; 1b5) Old
Testament prophecy given by the prophets; 1b6) what is declared, a
thought, declaration, aphorism, a weighty saying, a dictum, a maxim; 1c) discourse; 1c1) the act of speaking, speech; 1c2) the faculty of speech, skill and practice in speaking; 1c3) a kind or style of speaking; 1c4) a continuous speaking discourse - instruction; 1d) doctrine, teaching; 1e) anything reported in speech; a narration, narrative; 1f) matter under discussion, thing spoken of, affair, a matter in dispute, case, suit at
law; 1g) the thing spoken of or talked about; event, deed; 2) its use as respect to the MIND alone; 2a) reason, the mental faculty of thinking, meditating, reasoning, calculating; 2b) account, i.e. regard,
consideration; 2c) account, i.e. reckoning, score; 2d) account, i.e.
answer or explanation in reference to judgment; 2e) relation, i.e. with
whom as judge we stand in relation; 2e1) reason would; 2f) reason,
cause, ground; 3) In John, denotes the essential Word of God, *JESUS* *CHRIST*, *THE* *PERSONAL* *WISDOM* *AND* *POWER* *IN* *UNION* *WITH*
*GOD*, *HIS* *MINISTER* *IN* *CREATION* *AND* *GOVERNMENT* *OF* *THE* *UNIVERSE*, *THE* *CAUSE* *OF* *ALL* *THE* *WORLD'S* *LIFE* *BOTH*
*PHYSICAL* *AND* *ETHICAL*, which for the procurement of man's salvation
put on human nature in the person of Jesus the Messiah, the second
person in the Godhead, and shone forth conspicuously from His words and deeds;
OF GOD AND PREVAILED." [Acts 19:20]
The Word Enkrateia (Greek ἐγκράτεια, "in power" is derived from ἐν (en,
“in”) + κράτος (krátos, “power”). Enkrateia comes from the adjective
enkratês (ἐγκρατής from ἐν (en, “in”) which means possession, power over
something or someone else + κράτος (krátos, “power”)):
κρᾰ́τος (krátos)
- might, strength
- act of strength, act of valour
- (in the plural) acts of violence
- dominion, power
It results in the meaning of power over yourself, power over your own passions and instincts, self-control and self-mastery.
Whereas the theory of ego depletion (ie: utilitarian probability for the impetus of action as to whether the ONTIC discrete meta-descriptor
prototypes have any more or less fluctuation as for example whether #68
- MENG means DIMMING or RIGHT), attempts to describe the state of an individual's impaired ability to self-regulate that can be implicated in
a wide range of undesirable and maladaptive behaviours, such as acts of aggression.
A depleting task requiring self-control can have a hindering effect on a subsequent self-control task, even if the tasks are seemingly unrelated. Self-control plays a valuable role in the functioning of the self on
both individualistic and interpersonal levels. Ego depletion is
therefore a critical topic in experimental psychology, specifically
social psychology, because it is a mechanism that contributes to the understanding of the processes of human self-control. Knowledge and strategies to counteract ego depletion would therefore, be highly
beneficial in various real-life situations. [Ref: Wikipedia :
Ego_depletion]
T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:
UMBRA: #445 % #41 = #35 - Great Guiding Signs?, Virtue of Benevolence; I-Ching: H17 - Following, Allegiance; Tetra: 19 - Following;
THOTH MEASURE: #35 - Oh Tem-sepu, who makest thine appearance in Tattu;
I am not one who curseth the king.
#VIRTUE: As to Gathering (no. #35), it is success.
#TOOLS: With Failure (no. #75), loss of fortune.
#POSITION: With Ascent (no. #7), high ambitions.
#TIME: With Sinking (no. #64), low ambitions.
#CANON: #181
ONTIC_OBLIGANS_181@{
@1: Sup: 35 - GATHERING: LIEN (#35); Ego: 35 - GATHERING: LIEN (#35),
@2: Sup: 29 - DECISIVENESS: TUAN (#64); Ego: 75 - FAILURE: SHIH (#110),
@3: Sup: 36 - STRENGTH: CH'IANG (#100); Ego: 7 - ASCENT: SHANG (#117),
@4: Sup: 19 - FOLLOWING: TS'UNG (#119); Ego: 64 - SINKING: CH'EN
(#181 - I LEND NOT A DEAF EAR TO THE WORDS OF RIGHTEOUSNESS {%24} / I AM
NOT ONE WHO CURSETH THE KING {%35}),
Male: #119; Feme: #181
} // #181
G1466@{
@1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL: SHAO (#5),
@2: Sup: 8 - OPPOSITION: KAN (#13); Ego: 3 - MIRED: HSIEN (#8),
@3: Sup: 28 - CHANGE: KENG (#41); Ego: 20 - ADVANCE: CHIN (#28),
@4: Sup: 47 - PATTERN: WEN (#88); Ego: 19 - FOLLOWING: TS'UNG (#47),
@5: Sup: 48 - RITUAL: LI (#136); Ego: 1 - CENTRE: CHUNG (#48),
@6: Sup: 24 - JOY: LE (#160); Ego: 57 - GUARDEDNESS: SHOU (#105),
@7: Sup: 29 - DECISIVENESS: TUAN (#189); Ego: 5 - KEEPING SMALL:
SHAO (#110),
@8: Sup: 39 - RESIDENCE: CHU (#228 - I HAVE NO UNJUST PREFERENCES {%40}); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#120),
@9: Sup: 40 - LAW/MODEL: FA (#268); Ego: 1 - CENTRE: CHUNG (#121),
Male: #268; Feme: #121
} // #445
For Aristotle, enkrateia is the antonym of akrasia (ἀκρασία from ἀ =
without + κράτος = power, control) which means "lacking command (over oneself)". In this sense, enkrateia is the state of performing what is
known to be a positive choice because of its positive consequences as
opposed to akrasia, which is the state of performing what is known to be
not a positive choice (because of its negative consequences), but nevertheless performing it because of its immediate pleasures. [ref: Wikipedia : Enkrateia]
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
Initial Post: 1 June 2022
On 16/6/2022 07:42, dolf wrote:
The paradox which DE ZENGOTITA introduces is related to the nature of
mind as the basis of human identity associated to our situational and
time relative capacity for remembrance which he observes as any parent
ought, does vary with each successive generation. [page 33] That I
cannot remember the decades of my parent's era and neither would my
offspring (ie. hypothetical as an obscure potential since I've had
chemotherapy) be expected to have any expansive saturation as a
knowledge of mine.
"*SING*-H7442: {rânan (H7442): 3 APRIL (CRUCIFIXION 33 AD) [ #256, >> #316, #322]}, O *BARREN*-H6135: {ʻâqâr (H6135): 13 JANUARY
[ #381]}, THOU THAT DIDST NOT *BEAR*-H3205: {yâlad (H3205): 3 APRIL >> (CRUCIFIXION 33 AD) [ #105, #436], 13 JANUARY [ #116]};
BREAK FORTH INTO SINGING, AND CRY ALOUD, THOU THAT DIDST NOT
*TRAVAIL*-H2342: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD)
[ #448]} WITH CHILD:
FOR MORE ARE THE CHILDREN OF THE *DESOLATE*-H8074: {shâmêm (H8074): 3
APRIL (CRUCIFIXION 33 AD) [ #351, #436]} THAN THE CHILDREN OF >> THE MARRIED *WIFE*-H802: {ʼishshâh (H802): 3 APRIL (CRUCIFIXION 33 AD)
[ #336]}, *SAITH*-H559: {ʼâmar (H559): 3 APRIL (CRUCIFIXION 33 AD) >> [ #256]} THE *LORD*-H3068: {Yᵉhôvâh (H3068): 3 APRIL (CRUCIFIXION >> 33 AD) [ #515]}." [Isaiah 54:1]
And such mantras as "ALWAYS IN OUR THOUGHTS FOREVER IN OUR HEARTS"
might bring a honey salve to the afflicted by strengthening and
nourishing it with some hope as to a prospect of life eternal, but
they are nonetheless deceptive words since with very few exceptions,
viable memory will always dwindle.
There are various criteria of value which can be applied to the worth
of humankind and one such is the measure of their mind. That if the
metaphysical proposition is held to be true, any such mind capacity
for knowledge might then be cohered to experiential NOUMENON clustered
empirical categories that are temporally actuated relative to a
ternary hypostasis as theoretically the basis for a vital
consciousness instantiation.
If our relative knowledge may change and the cushioning hypostasis
reality does not, then ought consideration of the most optimal
condition of our human experience as essentially that which we can
bequeath to others, be framed by an astute awareness of any ONTIC
grounding and the meta-descriptor prototypes requisite for presence of
being as a sapient entity.
Before making any considerations (ie. which is constrained by a
sequential proceeding rather than having any A PRIORITY unity of
apperception of the entire literary work) upon DE ZENGOTITA's recourse
to rationalisations drawn from the philosopher RICHARD RORTY for his explanation of behavioural contingency (ie. the relationship between a specific response and the frequency, regularity, and level of
reinforcement for that response) as then an impetus for continuity and
the ego's existential pre-occupation with a survivalist subjectivity, we ought to reiterate our earlier caveat, that we are naive with a
limitation upon resources, but with an eager desire for self education
(ie. life circumstance precluded us for any formal education) and since
we don't have all the answers, our intention is to then contribute to
the UNIVERSE OF DISCOURSE, as not by cause of rhetorical contrivances
nor argumentative contortions, but rather by an effective of #273 -
SYNCRETIC PROGRESSION that is primarily concerned with devising a META-NARRATIVE so as to articulate any viability to an underlying
METALOGIC process as then a mechanism possessing an intermediate
capability to facilitate the generation of ideas in the furtherance of
our self education process.
Whilst we may ourselves derive some pithy observations from RORTY's
widely held admiration amongst academics, for his understanding of the transition from modern that describes the period from the 1890s to 1945
to post-modernism which refers to the period after the Second World War,
as especially after 1968.
In light of our provisional hypothesis that ADOLF HITLER within his
TABLE TALK 1941 to 1944, as by cause of implicit concepts expressed
within the segmented narrative content, having then both IDEA / TEMPORAL correspondences, it is likely to have deployed a TERNARY NUMBER TEMPLATE
(ie. meta-descriptor prototypes of the CANON OF SUPREME MYSTERY
published in 4 BCE but known for millennium prior) to then implement
it's FASCIST idealism in being a return to the traditions of Ancient
Rome, by action of PYTHAGOREAN #1080 - HETEROS THEORY OF NUMBER BINOMIAL
as entirely an artifice.
Whilst we may more properly convey by example this notion later within
this present or some other chapter, nevertheless it raises a
questionable concern about what then properly constitutes a foundation
to an authentic western perennial tradition and whether any temporal
basis for a stages of development distinction made between modern verses post-modern is merely a rhetorical contrivance.
Especially given that the TERNARY NUMBER basis to the oriental perennial tradition which is the metaphysical premise for our theoretical NOUMENON
has both a COURSE-trochos of NATURE-genesis [James 3:6] chronological anchoring in grounding (ie. "THE REVELATION OF THE MYSTERY, WHICH WAS
KEPT SECRET SINCE THE WORLD BEGAN (aiṓnios (G166): eternity)" [Romans 16:25]) as temporal relativity (ie. being a base-7 view of the continuum given 6 x 364 = #2184 days x 49 = 107016 / 293 tropical years of
365.24232 days) to infinity and a corresponding:
PERIHELION (#420, #322, #404, #314, #369, #337, #379, #342) and
APOHELION (#330, #410, #352, #421, #373, #472, #337, #454)
binding to the earth's orbit as hypostasis conception given to its
exemplar ANTHROPOCENTRIC singularity.
This ternary number hypostasis consideration for conscious reality
purveys a neural linguistic as rational (22 / 7) circumscribing premise
for cognition which is readily substantiated by means of deploying those
same TERNARY NUMBER meta-descriptor prototypes as a reverse
transcriptase to segment language in thereby making a mirrored
determination against the person's innate will to judge which is
observed to run up against its outer limits as reality. That in all probability (ie. as not within our present scope to resolve) conforms IMMANUEL KANT's understanding of an unmistakable hint implicit within language, that found a kind of judgment in which the casus itself was manifestly decided (ie. CASUS DATAE LEGIS), although the rule under
which the fallen case fell was still to be found, and would eventually
deny itself entirely to man's power to say. To the elucidation this type
of judgment, he devoted the most heroic of his works. [@3]
On 17/6/2022 09:00, dolf wrote:
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual
affections and maddening intonation" as its course of nature framing
for his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action
arising from a conventional habit as #48 - RITUAL (*LI*) characterised
by an agonising #6 - CONTRARIETY (*LI*) of sincere singleness of
heart, an absence of intelligent inquiry through a spontaneous
exercise of #81 - SOVEREIGN (independent action without external
interference) JUXTAPOSITION as then grounding for bridging the gap of
relative experience, with feigned filial affection exhibiting a lack
of #27 - DUTY (*SHIH*) towards any integrity permeating a sensibility
to requital of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG:
(figuratively) first in series; (figuratively) great, eminent; to
strive; to endeavour derived from Chinese Confucian 'second sage'
philosopher Mèng Kē (372-289 BC) on human nature is righteous and
humane], being instead pre-occupied with self ego by an amusing
puerility: "I used to ask for stories, just to get away from them.
The thing about stories being that, when they told them, they weren't
addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events,
never on atmosphere, style, cultural texture. There was no period
feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie.
not the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
The #73 - COMPLETION (*CH'ENG*) of this superficial life process as
immersive interoperability into the metarealistic (ie. not only the
pictorial aspect of the perception of other dimensions of reality, but
also the essence of those dimensions and their relation to us as human
beings) nostalgic realms of past persons who are still "exist[ing] in
their own timeless universe [as often epitomised within] really jerky
black-and-white films" is for DE ZENGOTITA a despairing realisation
where existence is constituted by a #215 - *SELF* *CONTRADICTION*
comprising of little more than memorabilia (ie. things that might be
remarkable and potentially worthy of #288 - REMEMBRANCE) fragments
within your possession, as just a little heap of them arrayed at
random, but having no coherent context.
Rather than conceiving that an ONTIC grounding is requisite for the
circumscribing of ontological experience, the possible need of
conformity to meta-principles (eg: propositional dialectic of
information enquiry and optimal response: dialektikós [Greek:
διαλεκτικός] #463 [@137] - DESIRE TO SEEK THE GOOD AS PROSPEROUS OF
MAN'S SENSUOUS NATURE AND UNDERSTANDING OF MAN'S INTELLECTUAL NATURE /
#265 [@202] - TO CHOOSE OR CREATE, SHAPE, FORM OF NEW CONDITIONS,
CIRCUMSTANCES OF TRANSFORMATIONS) and the necessity of meta-descriptor
prototypes which are essential for a vital and continuing presence of
being, the viable solution to any inevitability of an existential
crisis relative to the hypostasis reality, is to validate the "whole
cultural trajectory, it's preservation and capacity to be continuously
recycled" by a permissive "IF IT FEELS GOOD (THEN IT MUST BE)" process
of promiscuous (ie. arbitrary conventions and collocations relative to
time) selection where "mix" is the imperative: "Make your
own--anything. Out of anything ... [as a] collapse into a synchronic
pastiche. [page 35]
And whilst nostalgic dreaming as preoccupied enjoyment might generally
stupefy any prospect of iconoclasm (ie. the action of attacking or
assertively rejecting cherished beliefs and institutions or
established values and practices), but just how long will this
pathological unaccountable hedonism (ie. pleasure of the entire mind
and not just the senses as the highest good) continuity go on?
"FOR WE OURSELVES ALSO WERE SOMETIMES *FOOLISH* {anóētos (G453): 3
APRIL (CRUCIFIXION 33 AD) [ #509 - *YAHAD*]}, *DISOBEDIENT*
{apeithḗs (G545): 13 JANUARY [ #313]}, *DECEIVED* {planáō (G4105):
24 MAY (PENTECOST 33 AD) [ #382]}, SERVING DIVERS LUSTS AND
*PLEASURES*-G2237,
#140 - AN *INNATE* *ONTIC* *SUBSTITUTED* *CONCEPT* as [#8, #4, #70,
#50, #8] /
#343 - SEE KANT'S PROLEGOMENA IDEA as [#8, #4, #70, #50, #1, #10,
#200] = hēdonḗ (G2237): {UMBRA: #140 % #41 = #17} 1) pleasure; 2)
*DESIRES* *FOR* *PLEASURE*;
G2237@{
@1: Sup: 8 - OPPOSITION: KAN (#8); Ego: 8 - OPPOSITION: KAN (#8),
@2: Sup: 12 - YOUTHFULNESS: T'UNG (#20); Ego: 4 - BARRIER: HSIEN
(#12),
@3: Sup: 1 - CENTRE: CHUNG (#21); Ego: 70 - SEVERANCE: KE (#82),
@4: Sup: 51 - CONSTANCY: CH'ANG (#72); Ego: 50 - VASTNESS /
WASTING: T'ANG (#132),
@5: Sup: 59 - MASSING: CHU (#131); Ego: 8 - OPPOSITION: KAN (#140
- I DEAL NOT FRAUDULENTLY {%14} / I AM NOT AN EAVES-DROPPER {%16}),
Male: #131 - *TRUE*; Feme: #140
} // #140
LIVING IN MALICE AND ENVY, HATEFUL, AND *HATING* {miséō (G3404): 24
MAY (PENTECOST 33 AD) [ #315, #268 - *SUPERNAL* *NOUMENON*
*CUSHIONING* *FOR* *SELF* *CONTROL*]} ONE ANOTHER." [Titus 3:3]
<https://commons.wikimedia.org/wiki/File:Henri_Adolphe_Laissement_Kardinäle_im_Vorzimmer_1895.jpg>
[IMAGE: Adolphe Henri Laissement: "Cardinals in a Vatican Hall" or
"Eavesdropping" (1895)]
"MINE ENEMIES SPEAK EVIL OF ME, WHEN SHALL HE DIE, AND HIS NAME
PERISH? AND IF HE COME TO SEE ME, HE SPEAKETH VANITY: HIS HEART
GATHERETH INIQUITY TO ITSELF; WHEN HE GOETH ABROAD-H2351, HE TELLETH IT.
#106 *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as >> [#2, #8, #6, #900] /
/ #115 - ONTIC PREMISE FOR DIGNITY ROYAL; *NOUMENON*
*RESONANCE* FOR 13 JANUARY / DAY OF PENTECOST 24 MAY 33 AD as [#6, #8,
#6, #90, #5] /
#516 - *NOUMENON* *RESONANCE* FOR CRUCIFIXION ON 3 APRIL 33 AD as >> [#6, #8, #6, #90, #6, #400] /
#140 - WANT OF SELF CONTROL as [#6, #30, #8, #6, #900] = chûwts
(H2351): {UMBRA: #104 % #41 = #22} 1) *OUTSIDE*, outward, street, the
outside;
ALL THAT HATE ME WHISPER TOGETHER AGAINST ME: AGAINST ME DO THEY
DEVISE MY HURT." [Psalm 41:5-7]
IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #53 -
INCREASING EVIDENCE, GAINING INSIGHT; I-CHING: H13 - FELLOWSHIP,
COMPANIONSHIP, CONCORDING PEOPLE, FELLOWSHIP WITH MEN, GATHERING MEN;
TETRA: 53 - ETERNITY (YUNG) AS IDEA @343: "In the first (mathematical)
class of antinomy (ie. a contradiction between two beliefs or
conclusions that are in themselves reasonable but a paradox), the
falsity of the presupposition consisted in the following: that
something #215 - *SELF*-*CONTRADICTORY* (namely, appearance as a thing
in itself) would be represented as being *UNIFIABLE* *IN* *A* *CONCEPT*.
But regarding the second, namely the dynamical, class of antinomy, the
falsity of the presupposition consists in this: *THAT* *SOMETHING*
*THAT* *IS* *UNIFIABLE* *IS* REPRESENTED* *AS* *CONTRADICTORY*;
consequently, while in the first case both of the mutually opposing
assertions were false, here on the contrary the assertions, which are
set in opposition to one another through mere misunderstanding, can
both be #131 - *TRUE*.
#131 as [#1, #40, #50, #40] = ʼomnâm (H551): {UMBRA: #131 % #41 = #8}
1) verily, *TRULY*, surely;
Specifically, mathematical *COMBINATION* *NECESSARILY* *PRESUPPOSES*
*THE* *HOMOGENEITY* *OF* *THE* *THINGS* *COMBINED* (in the concept of
magnitude), but dynamical connection does not require this at all. If
it is a question of the magnitude of something extended, all parts
must be homogeneous among themselves and with the whole; in contrast,
in the connection of cause and effect homogeneity can indeed be found,
but is not necessary; for the concept of causality (whereby through
one thing, something completely different from it is posited) at least
does not require it.
If the objects of the sensible world were taken for things in
themselves, and the previously stated natural laws for laws of things
in them- selves, contradiction would be inevitable. In the same way,
if the subject of freedom were represented, like the other objects, as
a mere appearance, contradiction could again not be avoided, for the
same thing would be simultaneously affirmed and denied of the same
object in the same sense.
But if natural necessity is referred only to appearances and freedom
only to things in themselves, then no contradiction arises if both
kinds of causality are assumed or conceded equally, however difficult
or impossible it may be to make causality of the latter kind
conceivable." [pages 94, 95]
A plausible ONTIC outcome to our spontaneous propositional METALOGIC
consideration of a possible viable arbitrator to any dialectic of
information enquiry and optimal response (ie. as an avenue of enquiry
for further research) is a promising capability sustained by a
realisation that the only NOUMENON entry [zen: 9, row: 5, col: 6,
nous: #61] purveying an intersection of categories #463 / #265 to
dialektikós [Greek: διαλεκτικός] as being referenced by the
GRAPPLE@[#66, #33, #15, #78, #73, #54, #68, #15, #61] PROTOTYPE:
MALE: @84 + @169 = #253
FEME: @192 = #192
ONTIC CHECKSUM TOTAL: #445
As convoluted as this may seem, then gives rise to the logical
conclusion that #445 - SELF CONTROL being a virtue in the mastery of
one's #360 - páthos (G3806) ought to be a requisite outcome for any
mechanised permissive process of promiscuous selection:
"*MEEKNESS*-G4236:, *TEMPERANCE*-G1466:
#759 as [#80, #100, #1, #70, #300, #8, #200] = praiótēs (G4236):
{UMBRA: #759 % #41 = #21} 1) gentleness, mildness, meekness;
#445 as [#5, #3, #20, #100, #1, #300, #5, #10, #1] = enkráteia
(G1466): {UMBRA: #445 % #41 = #35} 1) *SELF*-*CONTROL* (the virtue of
one who masters his desires and passions, esp. his sensual appetites);
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#20, #1, #300, #1] = katá (G2596): {UMBRA: #322 % #41
= #35} 1) down from, through out; 2) according to, toward, along;
*AGAINST*-G2596: SUCH THERE IS NO LAW." [Galatians 5:23]
That MEEKNESS here is not WEAKNESS but strong, bold, confident and
assertive given the word is derived from the Greek origin, praus,
which is translated as "*STRENGTH* *UNDER* *CONTROL*." In ancient
Greece, war horses were trained to be meek -- strong and powerful yet
under control and willing to submit.
"TELL YE THE DAUGHTER OF SION, BEHOLD, THY KING COMETH UNTO THEE,
MEEK-G4239,
#781 as [#80, #100, #1, #400, #200] = praÿs (G4239): {UMBRA: #781 %
#41 = #2} 1) mildness of disposition, gentleness of spirit, meekness;
AND SITTING UPON AN ASS, AND A COLT THE FOAL OF AN ASS." [Matthew 21:5]
Aristotle said that the praus person is one who has the virtue of the
mean between two extremes. If recklessness were on one end and
cowardice on the other, praus might be characterized as steady
courage. For example, a meek person doesn’t shy away from taking a
stand. Rather, the stand is taken at the right time, with the right
people, in the right way. He or she submits or constrains power for
greater effect on self and others. [@2]
To Xenophon, enkrateia is not a particular virtue but "the foundation
of all virtues".
"SO *MIGHTILY*-G2596-G2904: GREW THE *WORD*-G3056:
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#20, #100, #1, #300, #5, #10] = krátos (G2904):
{UMBRA: #691 % #41 = #35} 1) force, strength; 2) power, might: mighty
with great power; 2a) a mighty deed, a work of power; 3) dominion;
#223 - *NOUMENON* *RESONANCE* *FOR* *PENTECOST* ON 24 MAY 33 AD
as [#30, #70, #3, #70, #50] /
#373 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #70, #3,
#70, #200] = lógos (G3056): {UMBRA: #373 % #41 = #4} 1) of speech; 1a)
a word, uttered by a living voice, embodies a conception or idea; 1b)
what someone has said; 1b1) a word; 1b2) the sayings of God; 1b3)
decree, mandate or order; 1b4) of the moral precepts given by God;
1b5) Old Testament prophecy given by the prophets; 1b6) what is
declared, a thought, declaration, aphorism, a weighty saying, a
dictum, a maxim; 1c) discourse; 1c1) the act of speaking, speech; 1c2)
the faculty of speech, skill and practice in speaking; 1c3) a kind or
style of speaking; 1c4) a continuous speaking discourse - instruction;
1d) doctrine, teaching; 1e) anything reported in speech; a narration,
narrative; 1f) matter under discussion, thing spoken of, affair, a
matter in dispute, case, suit at law; 1g) the thing spoken of or
talked about; event, deed; 2) its use as respect to the MIND alone;
2a) reason, the mental faculty of thinking, meditating, reasoning,
calculating; 2b) account, i.e. regard, consideration; 2c) account,
i.e. reckoning, score; 2d) account, i.e. answer or explanation in
reference to judgment; 2e) relation, i.e. with whom as judge we stand
in relation; 2e1) reason would; 2f) reason, cause, ground; 3) In John,
denotes the essential Word of God, *JESUS* *CHRIST*, *THE* *PERSONAL*
*WISDOM* *AND* *POWER* *IN* *UNION* *WITH* *GOD*, *HIS* *MINISTER*
*IN* *CREATION* *AND* *GOVERNMENT* *OF* *THE* *UNIVERSE*, *THE*
*CAUSE* *OF* *ALL* *THE* *WORLD'S* *LIFE* *BOTH* *PHYSICAL* *AND*
*ETHICAL*, which for the procurement of man's salvation put on human
nature in the person of Jesus the Messiah, the second person in the
Godhead, and shone forth conspicuously from His words and deeds;
OF GOD AND PREVAILED." [Acts 19:20]
The Word Enkrateia (Greek ἐγκράτεια, "in power" is derived from ἐν
(en, “in”) + κράτος (krátos, “power”). Enkrateia comes from the
adjective enkratês (ἐγκρατής from ἐν (en, “in”) which means >> possession, power over something or someone else + κράτος (krátos,
“power”)):
κρᾰ́τος (krátos)
- might, strength
- act of strength, act of valour
- (in the plural) acts of violence
- dominion, power
It results in the meaning of power over yourself, power over your own
passions and instincts, self-control and self-mastery.
Whereas the theory of ego depletion (ie: utilitarian probability for
the impetus of action as to whether the ONTIC discrete meta-descriptor
prototypes have any more or less fluctuation as for example whether
#68 - MENG means DIMMING or RIGHT), attempts to describe the state of
an individual's impaired ability to self-regulate that can be
implicated in a wide range of undesirable and maladaptive behaviours,
such as acts of aggression.
A depleting task requiring self-control can have a hindering effect on
a subsequent self-control task, even if the tasks are seemingly
unrelated. Self-control plays a valuable role in the functioning of
the self on both individualistic and interpersonal levels. Ego
depletion is therefore a critical topic in experimental psychology,
specifically social psychology, because it is a mechanism that
contributes to the understanding of the processes of human
self-control. Knowledge and strategies to counteract ego depletion
would therefore, be highly beneficial in various real-life situations.
[Ref: Wikipedia : Ego_depletion]
T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:
UMBRA: #445 % #41 = #35 - Great Guiding Signs?, Virtue of Benevolence;
I-Ching: H17 - Following, Allegiance; Tetra: 19 - Following;
THOTH MEASURE: #35 - Oh Tem-sepu, who makest thine appearance in
Tattu; I am not one who curseth the king.
#VIRTUE: As to Gathering (no. #35), it is success.
#TOOLS: With Failure (no. #75), loss of fortune.
#POSITION: With Ascent (no. #7), high ambitions.
#TIME: With Sinking (no. #64), low ambitions.
#CANON: #181
ONTIC_OBLIGANS_181@{
@1: Sup: 35 - GATHERING: LIEN (#35); Ego: 35 - GATHERING: LIEN (#35),
@2: Sup: 29 - DECISIVENESS: TUAN (#64); Ego: 75 - FAILURE: SHIH
(#110),
@3: Sup: 36 - STRENGTH: CH'IANG (#100); Ego: 7 - ASCENT: SHANG
(#117),
@4: Sup: 19 - FOLLOWING: TS'UNG (#119); Ego: 64 - SINKING: CH'EN
(#181 - I LEND NOT A DEAF EAR TO THE WORDS OF RIGHTEOUSNESS {%24} / I
AM NOT ONE WHO CURSETH THE KING {%35}),
Male: #119; Feme: #181
} // #181
G1466@{
@1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL:
SHAO (#5),
@2: Sup: 8 - OPPOSITION: KAN (#13); Ego: 3 - MIRED: HSIEN (#8),
@3: Sup: 28 - CHANGE: KENG (#41); Ego: 20 - ADVANCE: CHIN (#28),
@4: Sup: 47 - PATTERN: WEN (#88); Ego: 19 - FOLLOWING: TS'UNG (#47), >> @5: Sup: 48 - RITUAL: LI (#136); Ego: 1 - CENTRE: CHUNG (#48),
@6: Sup: 24 - JOY: LE (#160); Ego: 57 - GUARDEDNESS: SHOU (#105),
@7: Sup: 29 - DECISIVENESS: TUAN (#189); Ego: 5 - KEEPING SMALL:
SHAO (#110),
@8: Sup: 39 - RESIDENCE: CHU (#228 - I HAVE NO UNJUST PREFERENCES
{%40}); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#120),
@9: Sup: 40 - LAW/MODEL: FA (#268); Ego: 1 - CENTRE: CHUNG (#121), >> Male: #268; Feme: #121
} // #445
For Aristotle, enkrateia is the antonym of akrasia (ἀκρασία from ἀ =
without + κράτος = power, control) which means "lacking command (over >> oneself)". In this sense, enkrateia is the state of performing what is
known to be a positive choice because of its positive consequences as
opposed to akrasia, which is the state of performing what is known to
be not a positive choice (because of its negative consequences), but
nevertheless performing it because of its immediate pleasures. [ref:
Wikipedia : Enkrateia]
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL:
HOW TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
Initial Post: 1 June 2022
On 16/6/2022 07:42, dolf wrote:
The paradox which DE ZENGOTITA introduces is related to the nature of
mind as the basis of human identity associated to our situational and
time relative capacity for remembrance which he observes as any
parent ought, does vary with each successive generation. [page 33]
That I cannot remember the decades of my parent's era and neither
would my offspring (ie. hypothetical as an obscure potential since
I've had chemotherapy) be expected to have any expansive saturation
as a knowledge of mine.
"*SING*-H7442: {rânan (H7442): 3 APRIL (CRUCIFIXION 33 AD) [ #256, >>> #316, #322]}, O *BARREN*-H6135: {ʻâqâr (H6135): 13 JANUARY
[ #381]}, THOU THAT DIDST NOT *BEAR*-H3205: {yâlad (H3205): 3
APRIL (CRUCIFIXION 33 AD) [ #105, #436], 13 JANUARY
[ #116]}; BREAK FORTH INTO SINGING, AND CRY ALOUD, THOU THAT DIDST >>> NOT *TRAVAIL*-H2342: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD)
[ #448]} WITH CHILD:
FOR MORE ARE THE CHILDREN OF THE *DESOLATE*-H8074: {shâmêm (H8074): 3
APRIL (CRUCIFIXION 33 AD) [ #351, #436]} THAN THE CHILDREN OF
THE MARRIED *WIFE*-H802: {ʼishshâh (H802): 3 APRIL (CRUCIFIXION 33
AD) [ #336]}, *SAITH*-H559: {ʼâmar (H559): 3 APRIL (CRUCIFIXION 33 >>> AD) [ #256]} THE *LORD*-H3068: {Yᵉhôvâh (H3068): 3 APRIL
(CRUCIFIXION 33 AD) [ #515]}." [Isaiah 54:1]
And such mantras as "ALWAYS IN OUR THOUGHTS FOREVER IN OUR HEARTS"
might bring a honey salve to the afflicted by strengthening and
nourishing it with some hope as to a prospect of life eternal, but
they are nonetheless deceptive words since with very few exceptions,
viable memory will always dwindle.
There are various criteria of value which can be applied to the worth
of humankind and one such is the measure of their mind. That if the
metaphysical proposition is held to be true, any such mind capacity
for knowledge might then be cohered to experiential NOUMENON
clustered empirical categories that are temporally actuated relative
to a ternary hypostasis as theoretically the basis for a vital
consciousness instantiation.
If our relative knowledge may change and the cushioning hypostasis
reality does not, then ought consideration of the most optimal
condition of our human experience as essentially that which we can
bequeath to others, be framed by an astute awareness of any ONTIC
grounding and the meta-descriptor prototypes requisite for presence
of being as a sapient entity.
Before making any considerations (ie. which is constrained by a
sequential proceeding rather than having any A PRIORITY unity of
apperception of the entire literary work) upon DE ZENGOTITA's recourse
to rationalisations drawn from the philosopher RICHARD RORTY for his explanation of behavioural contingency (ie. the relationship between a specific response and the frequency, regularity, and level of
reinforcement for that response) as then an impetus for continuity and
the ego's existential pre-occupation with a survivalist subjectivity, we ought to reiterate our earlier caveat, that we are naive with a
limitation upon resources, but with an eager desire for self education
(ie. life circumstance precluded us for any formal education) and since
we don't have all the answers, our intention is to then contribute to
the UNIVERSE OF DISCOURSE, as not by cause of rhetorical contrivances
nor argumentative contortions, but rather by an effective of #273 -
SYNCRETIC PROGRESSION that is primarily concerned with devising a META-NARRATIVE so as to articulate any viability to an underlying
METALOGIC process as then a mechanism possessing an intermediate
capability to facilitate the generation of ideas in the furtherance of
our self education process.
Whilst we may ourselves derive some pithy observations from RORTY's
widely held admiration amongst academics, for his understanding of the transition from modern that describes the period from the 1890s to 1945
to post-modernism which refers to the period after the Second World War,
as especially after 1968.
In light of our provisional hypothesis that ADOLF HITLER within his
TABLE TALK 1941 to 1944, as by cause of implicit concepts expressed
within the segmented narrative content, having then both IDEA / TEMPORAL correspondences, it is likely to have deployed a TERNARY NUMBER TEMPLATE
(ie. meta-descriptor prototypes of the CANON OF SUPREME MYSTERY
published in 4 BCE but known for millennium prior) to then implement
it's FASCIST idealism in being a return to the traditions of Ancient
Rome, by action of PYTHAGOREAN #1080 - HETEROS THEORY OF NUMBER BINOMIAL
as entirely an artifice.
Whilst we may more properly convey by example this notion later within
this present or some other chapter, nevertheless it raises a
questionable concern about what then properly constitutes a foundation
to an authentic western perennial tradition and whether any temporal
basis for a stages of development distinction made between modern verses post-modern is merely a rhetorical contrivance.
Especially given that the TERNARY NUMBER basis to the oriental perennial tradition which is the metaphysical premise for our theoretical NOUMENON
has both a COURSE-trochos of NATURE-genesis [James 3:6] chronological anchoring in grounding (ie. "THE REVELATION OF THE MYSTERY, WHICH WAS
KEPT SECRET SINCE THE WORLD BEGAN (aiṓnios (G166): eternity)" [Romans 16:25]) as temporal relativity (ie. being a base-7 view of the continuum given 6 x 364 = #2184 days x 49 = 107016 / 293 tropical years of
365.24232 days) to infinity and a corresponding:
PERIHELION (#420, #322, #404, #314, #369, #337, #379, #342) and
APOHELION (#330, #410, #352, #421, #373, #472, #337, #454)
binding to the earth's orbit as hypostasis conception given to its
exemplar ANTHROPOCENTRIC singularity.
This ternary number hypostasis consideration for conscious reality
purveys a neural linguistic as rational (22 / 7) circumscribing premise
for cognition which is readily substantiated by means of deploying those
same TERNARY NUMBER meta-descriptor prototypes as a reverse
transcriptase to segment language in thereby making a mirrored
determination against the person's innate will to judge which is
observed to run up against its outer limits as reality. That in all probability (ie. as not within our present scope to resolve) conforms IMMANUEL KANT's understanding of an unmistakable hint implicit within language, that found a kind of judgment in which the casus itself was manifestly decided (ie. CASUS DATAE LEGIS), although the rule under
which the fallen case fell was still to be found, and would eventually
deny itself entirely to man's power to say. To the elucidation this type
of judgment, he devoted the most heroic of his works. [@3]
On 17/6/2022 09:00, dolf wrote:
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual
affections and maddening intonation" as its course of nature framing
for his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action
arising from a conventional habit as #48 - RITUAL (*LI*) characterised
by an agonising #6 - CONTRARIETY (*LI*) of sincere singleness of
heart, an absence of intelligent inquiry through a spontaneous
exercise of #81 - SOVEREIGN (independent action without external
interference) JUXTAPOSITION as then grounding for bridging the gap of
relative experience, with feigned filial affection exhibiting a lack
of #27 - DUTY (*SHIH*) towards any integrity permeating a sensibility
to requital of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG:
(figuratively) first in series; (figuratively) great, eminent; to
strive; to endeavour derived from Chinese Confucian 'second sage'
philosopher Mèng Kē (372-289 BC) on human nature is righteous and
humane], being instead pre-occupied with self ego by an amusing
puerility: "I used to ask for stories, just to get away from them.
The thing about stories being that, when they told them, they weren't
addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events,
never on atmosphere, style, cultural texture. There was no period
feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie.
not the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
The #73 - COMPLETION (*CH'ENG*) of this superficial life process as
immersive interoperability into the metarealistic (ie. not only the
pictorial aspect of the perception of other dimensions of reality, but
also the essence of those dimensions and their relation to us as human
beings) nostalgic realms of past persons who are still "exist[ing] in
their own timeless universe [as often epitomised within] really jerky
black-and-white films" is for DE ZENGOTITA a despairing realisation
where existence is constituted by a #215 - *SELF* *CONTRADICTION*
comprising of little more than memorabilia (ie. things that might be
remarkable and potentially worthy of #288 - REMEMBRANCE) fragments
within your possession, as just a little heap of them arrayed at
random, but having no coherent context.
Rather than conceiving that an ONTIC grounding is requisite for the
circumscribing of ontological experience, the possible need of
conformity to meta-principles (eg: propositional dialectic of
information enquiry and optimal response: dialektikós [Greek:
διαλεκτικός] #463 [@137] - DESIRE TO SEEK THE GOOD AS PROSPEROUS OF
MAN'S SENSUOUS NATURE AND UNDERSTANDING OF MAN'S INTELLECTUAL NATURE /
#265 [@202] - TO CHOOSE OR CREATE, SHAPE, FORM OF NEW CONDITIONS,
CIRCUMSTANCES OF TRANSFORMATIONS) and the necessity of meta-descriptor
prototypes which are essential for a vital and continuing presence of
being, the viable solution to any inevitability of an existential
crisis relative to the hypostasis reality, is to validate the "whole
cultural trajectory, it's preservation and capacity to be continuously
recycled" by a permissive "IF IT FEELS GOOD (THEN IT MUST BE)" process
of promiscuous (ie. arbitrary conventions and collocations relative to
time) selection where "mix" is the imperative: "Make your
own--anything. Out of anything ... [as a] collapse into a synchronic
pastiche. [page 35]
And whilst nostalgic dreaming as preoccupied enjoyment might generally
stupefy any prospect of iconoclasm (ie. the action of attacking or
assertively rejecting cherished beliefs and institutions or
established values and practices), but just how long will this
pathological unaccountable hedonism (ie. pleasure of the entire mind
and not just the senses as the highest good) continuity go on?
"FOR WE OURSELVES ALSO WERE SOMETIMES *FOOLISH* {anóētos (G453): 3
APRIL (CRUCIFIXION 33 AD) [ #509 - *YAHAD*]}, *DISOBEDIENT*
{apeithḗs (G545): 13 JANUARY [ #313]}, *DECEIVED* {planáō (G4105):
24 MAY (PENTECOST 33 AD) [ #382]}, SERVING DIVERS LUSTS AND
*PLEASURES*-G2237,
#140 - AN *INNATE* *ONTIC* *SUBSTITUTED* *CONCEPT* as [#8, #4, #70,
#50, #8] /
#343 - SEE KANT'S PROLEGOMENA IDEA as [#8, #4, #70, #50, #1, #10,
#200] = hēdonḗ (G2237): {UMBRA: #140 % #41 = #17} 1) pleasure; 2)
*DESIRES* *FOR* *PLEASURE*;
G2237@{
@1: Sup: 8 - OPPOSITION: KAN (#8); Ego: 8 - OPPOSITION: KAN (#8),
@2: Sup: 12 - YOUTHFULNESS: T'UNG (#20); Ego: 4 - BARRIER: HSIEN
(#12),
@3: Sup: 1 - CENTRE: CHUNG (#21); Ego: 70 - SEVERANCE: KE (#82),
@4: Sup: 51 - CONSTANCY: CH'ANG (#72); Ego: 50 - VASTNESS /
WASTING: T'ANG (#132),
@5: Sup: 59 - MASSING: CHU (#131); Ego: 8 - OPPOSITION: KAN (#140
- I DEAL NOT FRAUDULENTLY {%14} / I AM NOT AN EAVES-DROPPER {%16}),
Male: #131 - *TRUE*; Feme: #140
} // #140
LIVING IN MALICE AND ENVY, HATEFUL, AND *HATING* {miséō (G3404): 24
MAY (PENTECOST 33 AD) [ #315, #268 - *SUPERNAL* *NOUMENON*
*CUSHIONING* *FOR* *SELF* *CONTROL*]} ONE ANOTHER." [Titus 3:3]
<https://commons.wikimedia.org/wiki/File:Henri_Adolphe_Laissement_Kardinäle_im_Vorzimmer_1895.jpg>
[IMAGE: Adolphe Henri Laissement: "Cardinals in a Vatican Hall" or
"Eavesdropping" (1895)]
"MINE ENEMIES SPEAK EVIL OF ME, WHEN SHALL HE DIE, AND HIS NAME
PERISH? AND IF HE COME TO SEE ME, HE SPEAKETH VANITY: HIS HEART
GATHERETH INIQUITY TO ITSELF; WHEN HE GOETH ABROAD-H2351, HE TELLETH IT.
#106 *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as >> [#2, #8, #6, #900] /
/ #115 - ONTIC PREMISE FOR DIGNITY ROYAL; *NOUMENON*
*RESONANCE* FOR 13 JANUARY / DAY OF PENTECOST 24 MAY 33 AD as [#6, #8,
#6, #90, #5] /
#516 - *NOUMENON* *RESONANCE* FOR CRUCIFIXION ON 3 APRIL 33 AD as >> [#6, #8, #6, #90, #6, #400] /
#140 - WANT OF SELF CONTROL as [#6, #30, #8, #6, #900] = chûwts
(H2351): {UMBRA: #104 % #41 = #22} 1) *OUTSIDE*, outward, street, the
outside;
ALL THAT HATE ME WHISPER TOGETHER AGAINST ME: AGAINST ME DO THEY
DEVISE MY HURT." [Psalm 41:5-7]
IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #53 -
INCREASING EVIDENCE, GAINING INSIGHT; I-CHING: H13 - FELLOWSHIP,
COMPANIONSHIP, CONCORDING PEOPLE, FELLOWSHIP WITH MEN, GATHERING MEN;
TETRA: 53 - ETERNITY (YUNG) AS IDEA @343: "In the first (mathematical)
class of antinomy (ie. a contradiction between two beliefs or
conclusions that are in themselves reasonable but a paradox), the
falsity of the presupposition consisted in the following: that
something #215 - *SELF*-*CONTRADICTORY* (namely, appearance as a thing
in itself) would be represented as being *UNIFIABLE* *IN* *A* *CONCEPT*.
But regarding the second, namely the dynamical, class of antinomy, the
falsity of the presupposition consists in this: *THAT* *SOMETHING*
*THAT* *IS* *UNIFIABLE* *IS* REPRESENTED* *AS* *CONTRADICTORY*;
consequently, while in the first case both of the mutually opposing
assertions were false, here on the contrary the assertions, which are
set in opposition to one another through mere misunderstanding, can
both be #131 - *TRUE*.
#131 as [#1, #40, #50, #40] = ʼomnâm (H551): {UMBRA: #131 % #41 = #8}
1) verily, *TRULY*, surely;
Specifically, mathematical *COMBINATION* *NECESSARILY* *PRESUPPOSES*
*THE* *HOMOGENEITY* *OF* *THE* *THINGS* *COMBINED* (in the concept of
magnitude), but dynamical connection does not require this at all. If
it is a question of the magnitude of something extended, all parts
must be homogeneous among themselves and with the whole; in contrast,
in the connection of cause and effect homogeneity can indeed be found,
but is not necessary; for the concept of causality (whereby through
one thing, something completely different from it is posited) at least
does not require it.
If the objects of the sensible world were taken for things in
themselves, and the previously stated natural laws for laws of things
in them- selves, contradiction would be inevitable. In the same way,
if the subject of freedom were represented, like the other objects, as
a mere appearance, contradiction could again not be avoided, for the
same thing would be simultaneously affirmed and denied of the same
object in the same sense.
But if natural necessity is referred only to appearances and freedom
only to things in themselves, then no contradiction arises if both
kinds of causality are assumed or conceded equally, however difficult
or impossible it may be to make causality of the latter kind
conceivable." [pages 94, 95]
A plausible ONTIC outcome to our spontaneous propositional METALOGIC
consideration of a possible viable arbitrator to any dialectic of
information enquiry and optimal response (ie. as an avenue of enquiry
for further research) is a promising capability sustained by a
realisation that the only NOUMENON entry [zen: 9, row: 5, col: 6,
nous: #61] purveying an intersection of categories #463 / #265 to
dialektikós [Greek: διαλεκτικός] as being referenced by the
GRAPPLE@[#66, #33, #15, #78, #73, #54, #68, #15, #61] PROTOTYPE:
MALE: @84 + @169 = #253
FEME: @192 = #192
ONTIC CHECKSUM TOTAL: #445
As convoluted as this may seem, then gives rise to the logical
conclusion that #445 - SELF CONTROL being a virtue in the mastery of
one's #360 - páthos (G3806) ought to be a requisite outcome for any
mechanised permissive process of promiscuous selection:
"*MEEKNESS*-G4236:, *TEMPERANCE*-G1466:
#759 as [#80, #100, #1, #70, #300, #8, #200] = praiótēs (G4236):
{UMBRA: #759 % #41 = #21} 1) gentleness, mildness, meekness;
#445 as [#5, #3, #20, #100, #1, #300, #5, #10, #1] = enkráteia
(G1466): {UMBRA: #445 % #41 = #35} 1) *SELF*-*CONTROL* (the virtue of
one who masters his desires and passions, esp. his sensual appetites);
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#20, #1, #300, #1] = katá (G2596): {UMBRA: #322 % #41
= #35} 1) down from, through out; 2) according to, toward, along;
*AGAINST*-G2596: SUCH THERE IS NO LAW." [Galatians 5:23]
That MEEKNESS here is not WEAKNESS but strong, bold, confident and
assertive given the word is derived from the Greek origin, praus,
which is translated as "*STRENGTH* *UNDER* *CONTROL*." In ancient
Greece, war horses were trained to be meek -- strong and powerful yet
under control and willing to submit.
"TELL YE THE DAUGHTER OF SION, BEHOLD, THY KING COMETH UNTO THEE,
MEEK-G4239,
#781 as [#80, #100, #1, #400, #200] = praÿs (G4239): {UMBRA: #781 %
#41 = #2} 1) mildness of disposition, gentleness of spirit, meekness;
AND SITTING UPON AN ASS, AND A COLT THE FOAL OF AN ASS." [Matthew 21:5]
Aristotle said that the praus person is one who has the virtue of the
mean between two extremes. If recklessness were on one end and
cowardice on the other, praus might be characterized as steady
courage. For example, a meek person doesn’t shy away from taking a
stand. Rather, the stand is taken at the right time, with the right
people, in the right way. He or she submits or constrains power for
greater effect on self and others. [@2]
To Xenophon, enkrateia is not a particular virtue but "the foundation
of all virtues".
"SO *MIGHTILY*-G2596-G2904: GREW THE *WORD*-G3056:
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#20, #100, #1, #300, #5, #10] = krátos (G2904):
{UMBRA: #691 % #41 = #35} 1) force, strength; 2) power, might: mighty
with great power; 2a) a mighty deed, a work of power; 3) dominion;
#223 - *NOUMENON* *RESONANCE* *FOR* *PENTECOST* ON 24 MAY 33 AD
as [#30, #70, #3, #70, #50] /
#373 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #70, #3,
#70, #200] = lógos (G3056): {UMBRA: #373 % #41 = #4} 1) of speech; 1a)
a word, uttered by a living voice, embodies a conception or idea; 1b)
what someone has said; 1b1) a word; 1b2) the sayings of God; 1b3)
decree, mandate or order; 1b4) of the moral precepts given by God;
1b5) Old Testament prophecy given by the prophets; 1b6) what is
declared, a thought, declaration, aphorism, a weighty saying, a
dictum, a maxim; 1c) discourse; 1c1) the act of speaking, speech; 1c2)
the faculty of speech, skill and practice in speaking; 1c3) a kind or
style of speaking; 1c4) a continuous speaking discourse - instruction;
1d) doctrine, teaching; 1e) anything reported in speech; a narration,
narrative; 1f) matter under discussion, thing spoken of, affair, a
matter in dispute, case, suit at law; 1g) the thing spoken of or
talked about; event, deed; 2) its use as respect to the MIND alone;
2a) reason, the mental faculty of thinking, meditating, reasoning,
calculating; 2b) account, i.e. regard, consideration; 2c) account,
i.e. reckoning, score; 2d) account, i.e. answer or explanation in
reference to judgment; 2e) relation, i.e. with whom as judge we stand
in relation; 2e1) reason would; 2f) reason, cause, ground; 3) In John,
denotes the essential Word of God, *JESUS* *CHRIST*, *THE* *PERSONAL*
*WISDOM* *AND* *POWER* *IN* *UNION* *WITH* *GOD*, *HIS* *MINISTER*
*IN* *CREATION* *AND* *GOVERNMENT* *OF* *THE* *UNIVERSE*, *THE*
*CAUSE* *OF* *ALL* *THE* *WORLD'S* *LIFE* *BOTH* *PHYSICAL* *AND*
*ETHICAL*, which for the procurement of man's salvation put on human
nature in the person of Jesus the Messiah, the second person in the
Godhead, and shone forth conspicuously from His words and deeds;
OF GOD AND PREVAILED." [Acts 19:20]
The Word Enkrateia (Greek ἐγκράτεια, "in power" is derived from ἐν
(en, “in”) + κράτος (krátos, “power”). Enkrateia comes from the
adjective enkratês (ἐγκρατής from ἐν (en, “in”) which means >> possession, power over something or someone else + κράτος (krátos,
“power”)):
κρᾰ́τος (krátos)
- might, strength
- act of strength, act of valour
- (in the plural) acts of violence
- dominion, power
It results in the meaning of power over yourself, power over your own
passions and instincts, self-control and self-mastery.
Whereas the theory of ego depletion (ie: utilitarian probability for
the impetus of action as to whether the ONTIC discrete meta-descriptor
prototypes have any more or less fluctuation as for example whether
#68 - MENG means DIMMING or RIGHT), attempts to describe the state of
an individual's impaired ability to self-regulate that can be
implicated in a wide range of undesirable and maladaptive behaviours,
such as acts of aggression.
A depleting task requiring self-control can have a hindering effect on
a subsequent self-control task, even if the tasks are seemingly
unrelated. Self-control plays a valuable role in the functioning of
the self on both individualistic and interpersonal levels. Ego
depletion is therefore a critical topic in experimental psychology,
specifically social psychology, because it is a mechanism that
contributes to the understanding of the processes of human
self-control. Knowledge and strategies to counteract ego depletion
would therefore, be highly beneficial in various real-life situations.
[Ref: Wikipedia : Ego_depletion]
T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:
UMBRA: #445 % #41 = #35 - Great Guiding Signs?, Virtue of Benevolence;
I-Ching: H17 - Following, Allegiance; Tetra: 19 - Following;
THOTH MEASURE: #35 - Oh Tem-sepu, who makest thine appearance in
Tattu; I am not one who curseth the king.
#VIRTUE: As to Gathering (no. #35), it is success.
#TOOLS: With Failure (no. #75), loss of fortune.
#POSITION: With Ascent (no. #7), high ambitions.
#TIME: With Sinking (no. #64), low ambitions.
#CANON: #181
ONTIC_OBLIGANS_181@{
@1: Sup: 35 - GATHERING: LIEN (#35); Ego: 35 - GATHERING: LIEN (#35),
@2: Sup: 29 - DECISIVENESS: TUAN (#64); Ego: 75 - FAILURE: SHIH
(#110),
@3: Sup: 36 - STRENGTH: CH'IANG (#100); Ego: 7 - ASCENT: SHANG
(#117),
@4: Sup: 19 - FOLLOWING: TS'UNG (#119); Ego: 64 - SINKING: CH'EN
(#181 - I LEND NOT A DEAF EAR TO THE WORDS OF RIGHTEOUSNESS {%24} / I
AM NOT ONE WHO CURSETH THE KING {%35}),
Male: #119; Feme: #181
} // #181
G1466@{
@1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL:
SHAO (#5),
@2: Sup: 8 - OPPOSITION: KAN (#13); Ego: 3 - MIRED: HSIEN (#8),
@3: Sup: 28 - CHANGE: KENG (#41); Ego: 20 - ADVANCE: CHIN (#28),
@4: Sup: 47 - PATTERN: WEN (#88); Ego: 19 - FOLLOWING: TS'UNG (#47), >> @5: Sup: 48 - RITUAL: LI (#136); Ego: 1 - CENTRE: CHUNG (#48),
@6: Sup: 24 - JOY: LE (#160); Ego: 57 - GUARDEDNESS: SHOU (#105),
@7: Sup: 29 - DECISIVENESS: TUAN (#189); Ego: 5 - KEEPING SMALL:
SHAO (#110),
@8: Sup: 39 - RESIDENCE: CHU (#228 - I HAVE NO UNJUST PREFERENCES
{%40}); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#120),
@9: Sup: 40 - LAW/MODEL: FA (#268); Ego: 1 - CENTRE: CHUNG (#121), >> Male: #268; Feme: #121
} // #445
For Aristotle, enkrateia is the antonym of akrasia (ἀκρασία from ἀ =
without + κράτος = power, control) which means "lacking command (over >> oneself)". In this sense, enkrateia is the state of performing what is
known to be a positive choice because of its positive consequences as
opposed to akrasia, which is the state of performing what is known to
be not a positive choice (because of its negative consequences), but
nevertheless performing it because of its immediate pleasures. [ref:
Wikipedia : Enkrateia]
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL:
HOW TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
Initial Post: 1 June 2022
On 16/6/2022 07:42, dolf wrote:
The paradox which DE ZENGOTITA introduces is related to the nature of
mind as the basis of human identity associated to our situational and
time relative capacity for remembrance which he observes as any
parent ought, does vary with each successive generation. [page 33]
That I cannot remember the decades of my parent's era and neither
would my offspring (ie. hypothetical as an obscure potential since
I've had chemotherapy) be expected to have any expansive saturation
as a knowledge of mine.
"*SING*-H7442: {rânan (H7442): 3 APRIL (CRUCIFIXION 33 AD) [ #256, >>> #316, #322]}, O *BARREN*-H6135: {ʻâqâr (H6135): 13 JANUARY
[ #381]}, THOU THAT DIDST NOT *BEAR*-H3205: {yâlad (H3205): 3
APRIL (CRUCIFIXION 33 AD) [ #105, #436], 13 JANUARY
[ #116]}; BREAK FORTH INTO SINGING, AND CRY ALOUD, THOU THAT DIDST >>> NOT *TRAVAIL*-H2342: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD)
[ #448]} WITH CHILD:
FOR MORE ARE THE CHILDREN OF THE *DESOLATE*-H8074: {shâmêm (H8074): 3
APRIL (CRUCIFIXION 33 AD) [ #351, #436]} THAN THE CHILDREN OF
THE MARRIED *WIFE*-H802: {ʼishshâh (H802): 3 APRIL (CRUCIFIXION 33
AD) [ #336]}, *SAITH*-H559: {ʼâmar (H559): 3 APRIL (CRUCIFIXION 33 >>> AD) [ #256]} THE *LORD*-H3068: {Yᵉhôvâh (H3068): 3 APRIL
(CRUCIFIXION 33 AD) [ #515]}." [Isaiah 54:1]
And such mantras as "ALWAYS IN OUR THOUGHTS FOREVER IN OUR HEARTS"
might bring a honey salve to the afflicted by strengthening and
nourishing it with some hope as to a prospect of life eternal, but
they are nonetheless deceptive words since with very few exceptions,
viable memory will always dwindle.
There are various criteria of value which can be applied to the worth
of humankind and one such is the measure of their mind. That if the
metaphysical proposition is held to be true, any such mind capacity
for knowledge might then be cohered to experiential NOUMENON
clustered empirical categories that are temporally actuated relative
to a ternary hypostasis as theoretically the basis for a vital
consciousness instantiation.
If our relative knowledge may change and the cushioning hypostasis
reality does not, then ought consideration of the most optimal
condition of our human experience as essentially that which we can
bequeath to others, be framed by an astute awareness of any ONTIC
grounding and the meta-descriptor prototypes requisite for presence
of being as a sapient entity.
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual affections and maddening intonation" as its course of nature framing for
his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action arising
from a conventional habit as #48 - RITUAL (*LI*) characterised by an agonising #6 - CONTRARIETY (*LI*) of sincere singleness of heart, an
absence of intelligent inquiry through a spontaneous exercise of #81 - SOVEREIGN (independent action without external interference)
JUXTAPOSITION as then grounding for bridging the gap of relative
experience, with feigned filial affection exhibiting a lack of #27 -
DUTY (*SHIH*) towards any integrity permeating a sensibility to requital
of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG: (figuratively) first in series; (figuratively) great, eminent; to strive; to endeavour derived from Chinese Confucian 'second sage' philosopher Mèng Kē
(372-289 BC) on human nature is righteous and humane], being instead pre-occupied with self ego by an amusing puerility: "I used to ask for stories, just to get away from them.
The thing about stories being that, when they told them, they weren't addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events, never
on atmosphere, style, cultural texture. There was no period feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie. not
the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
The #73 - COMPLETION (*CH'ENG*) of this superficial life process as
immersive interoperability into the metarealistic (ie. not only the
pictorial aspect of the perception of other dimensions of reality, but
also the essence of those dimensions and their relation to us as human beings) nostalgic realms of past persons who are still "exist[ing] in
their own timeless universe [as often epitomised within] really jerky black-and-white films" is for DE ZENGOTITA a despairing realisation
where existence is constituted by a #215 - *SELF* *CONTRADICTION*
comprising of little more than memorabilia (ie. things that might be remarkable and potentially worthy of #288 - REMEMBRANCE) fragments
within your possession, as just a little heap of them arrayed at random,
but having no coherent context.
Rather than conceiving that an ONTIC grounding is requisite for the circumscribing of ontological experience, the possible need of
conformity to meta-principles (eg: propositional dialectic of
information enquiry and optimal response: dialektikós [Greek: διαλεκτικός] #463 [@137] - DESIRE TO SEEK THE GOOD AS PROSPEROUS OF
MAN'S SENSUOUS NATURE AND UNDERSTANDING OF MAN'S INTELLECTUAL NATURE /
#265 [@202] - TO CHOOSE OR CREATE, SHAPE, FORM OF NEW CONDITIONS, CIRCUMSTANCES OF TRANSFORMATIONS) and the necessity of meta-descriptor prototypes which are essential for a vital and continuing presence of
being, the viable solution to any inevitability of an existential crisis relative to the hypostasis reality, is to validate the "whole cultural trajectory, it's preservation and capacity to be continuously recycled"
by a permissive "IF IT FEELS GOOD (THEN IT MUST BE)" process of
promiscuous (ie. arbitrary conventions and collocations relative to
time) selection where "mix" is the imperative: "Make your own--anything.
Out of anything ... [as a] collapse into a synchronic pastiche. [page 35]
And whilst nostalgic dreaming as preoccupied enjoyment might generally stupefy any prospect of iconoclasm (ie. the action of attacking or assertively rejecting cherished beliefs and institutions or established values and practices), but just how long will this pathological
unaccountable hedonism (ie. pleasure of the entire mind and not just the senses as the highest good) continuity go on?
"FOR WE OURSELVES ALSO WERE SOMETIMES *FOOLISH* {anóētos (G453): 3 APRIL (CRUCIFIXION 33 AD) [ #509 - *YAHAD*]}, *DISOBEDIENT* {apeithḗs (G545): 13 JANUARY [ #313]}, *DECEIVED* {planáō (G4105): 24 MAY (PENTECOST 33 AD) [ #382]}, SERVING DIVERS LUSTS AND *PLEASURES*-G2237,
#140 - AN *INNATE* *ONTIC* *SUBSTITUTED* *CONCEPT* as [#8, #4, #70, #50,
#8] /
#343 - SEE KANT'S PROLEGOMENA IDEA as [#8, #4, #70, #50, #1, #10, #200]
= hēdonḗ (G2237): {UMBRA: #140 % #41 = #17} 1) pleasure; 2) *DESIRES* *FOR* *PLEASURE*;
G2237@{
@1: Sup: 8 - OPPOSITION: KAN (#8); Ego: 8 - OPPOSITION: KAN (#8),
@2: Sup: 12 - YOUTHFULNESS: T'UNG (#20); Ego: 4 - BARRIER: HSIEN (#12),
@3: Sup: 1 - CENTRE: CHUNG (#21); Ego: 70 - SEVERANCE: KE (#82),
@4: Sup: 51 - CONSTANCY: CH'ANG (#72); Ego: 50 - VASTNESS / WASTING: T'ANG (#132),
@5: Sup: 59 - MASSING: CHU (#131); Ego: 8 - OPPOSITION: KAN (#140 -
I DEAL NOT FRAUDULENTLY {%14} / I AM NOT AN EAVES-DROPPER {%16}),
Male: #131 - *TRUE*; Feme: #140
} // #140
LIVING IN MALICE AND ENVY, HATEFUL, AND *HATING* {miséō (G3404): 24 MAY (PENTECOST 33 AD) [ #315, #268 - *SUPERNAL* *NOUMENON* *CUSHIONING* *FOR* *SELF* *CONTROL*]} ONE ANOTHER." [Titus 3:3]
<https://commons.wikimedia.org/wiki/File:Henri_Adolphe_Laissement_Kardinäle_im_Vorzimmer_1895.jpg>
[IMAGE: Adolphe Henri Laissement: "Cardinals in a Vatican Hall" or "Eavesdropping" (1895)]
"MINE ENEMIES SPEAK EVIL OF ME, WHEN SHALL HE DIE, AND HIS NAME PERISH?
AND IF HE COME TO SEE ME, HE SPEAKETH VANITY: HIS HEART GATHERETH
INIQUITY TO ITSELF; WHEN HE GOETH ABROAD-H2351, HE TELLETH IT.
#106 *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#2, #8, #6, #900] /
/ #115 - ONTIC PREMISE FOR DIGNITY ROYAL; *NOUMENON* *RESONANCE* FOR 13 JANUARY / DAY OF PENTECOST 24 MAY 33 AD as [#6, #8,
#6, #90, #5] /
#516 - *NOUMENON* *RESONANCE* FOR CRUCIFIXION ON 3 APRIL 33 AD as [#6, #8, #6, #90, #6, #400] /
#140 - WANT OF SELF CONTROL as [#6, #30, #8, #6, #900] = chûwts (H2351): {UMBRA: #104 % #41 = #22} 1) *OUTSIDE*, outward, street, the outside;
ALL THAT HATE ME WHISPER TOGETHER AGAINST ME: AGAINST ME DO THEY DEVISE
MY HURT." [Psalm 41:5-7]
IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #53 - INCREASING EVIDENCE, GAINING INSIGHT; I-CHING: H13 - FELLOWSHIP, COMPANIONSHIP, CONCORDING PEOPLE, FELLOWSHIP WITH MEN, GATHERING MEN; TETRA: 53 -
ETERNITY (YUNG) AS IDEA @343: "In the first (mathematical) class of
antinomy (ie. a contradiction between two beliefs or conclusions that
are in themselves reasonable but a paradox), the falsity of the presupposition consisted in the following: that something #215 - *SELF*-*CONTRADICTORY* (namely, appearance as a thing in itself) would
be represented as being *UNIFIABLE* *IN* *A* *CONCEPT*.
But regarding the second, namely the dynamical, class of antinomy, the falsity of the presupposition consists in this: *THAT* *SOMETHING*
*THAT* *IS* *UNIFIABLE* *IS* REPRESENTED* *AS* *CONTRADICTORY*;
consequently, while in the first case both of the mutually opposing assertions were false, here on the contrary the assertions, which are
set in opposition to one another through mere misunderstanding, can both
be #131 - *TRUE*.
#131 as [#1, #40, #50, #40] = ʼomnâm (H551): {UMBRA: #131 % #41 = #8} 1) verily, *TRULY*, surely;
Specifically, mathematical *COMBINATION* *NECESSARILY* *PRESUPPOSES*
*THE* *HOMOGENEITY* *OF* *THE* *THINGS* *COMBINED* (in the concept of magnitude), but dynamical connection does not require this at all. If it
is a question of the magnitude of something extended, all parts must be homogeneous among themselves and with the whole; in contrast, in the connection of cause and effect homogeneity can indeed be found, but is
not necessary; for the concept of causality (whereby through one thing, something completely different from it is posited) at least does not
require it.
If the objects of the sensible world were taken for things in
themselves, and the previously stated natural laws for laws of things in them- selves, contradiction would be inevitable. In the same way, if the subject of freedom were represented, like the other objects, as a mere appearance, contradiction could again not be avoided, for the same thing would be simultaneously affirmed and denied of the same object in the
same sense.
But if natural necessity is referred only to appearances and freedom
only to things in themselves, then no contradiction arises if both kinds
of causality are assumed or conceded equally, however difficult or
impossible it may be to make causality of the latter kind conceivable." [pages 94, 95]
A plausible ONTIC outcome to our spontaneous propositional METALOGIC consideration of a possible viable arbitrator to any dialectic of
information enquiry and optimal response (ie. as an avenue of enquiry
for further research) is a promising capability sustained by a
realisation that the only NOUMENON entry [zen: 9, row: 5, col: 6, nous:
#61] purveying an intersection of categories #463 / #265 to dialektikós [Greek: διαλεκτικός] as being referenced by the GRAPPLE@[#66, #33, #15,
#78, #73, #54, #68, #15, #61] PROTOTYPE:
MALE: @84 + @169 = #253
FEME: @192 = #192
ONTIC CHECKSUM TOTAL: #445
As convoluted as this may seem, then gives rise to the logical
conclusion that #445 - SELF CONTROL being a virtue in the mastery of
one's #360 - páthos (G3806) ought to be a requisite outcome for any mechanised permissive process of promiscuous selection:
"*MEEKNESS*-G4236:, *TEMPERANCE*-G1466:
#759 as [#80, #100, #1, #70, #300, #8, #200] = praiótēs (G4236): {UMBRA: #759 % #41 = #21} 1) gentleness, mildness, meekness;
#445 as [#5, #3, #20, #100, #1, #300, #5, #10, #1] = enkráteia (G1466): {UMBRA: #445 % #41 = #35} 1) *SELF*-*CONTROL* (the virtue of one who
masters his desires and passions, esp. his sensual appetites);
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #1, #300, #1] = katá (G2596): {UMBRA: #322 % #41 =
#35} 1) down from, through out; 2) according to, toward, along;
*AGAINST*-G2596: SUCH THERE IS NO LAW." [Galatians 5:23]
That MEEKNESS here is not WEAKNESS but strong, bold, confident and
assertive given the word is derived from the Greek origin, praus, which
is translated as "*STRENGTH* *UNDER* *CONTROL*." In ancient Greece, war horses were trained to be meek -- strong and powerful yet under control
and willing to submit.
"TELL YE THE DAUGHTER OF SION, BEHOLD, THY KING COMETH UNTO THEE,
MEEK-G4239,
#781 as [#80, #100, #1, #400, #200] = praÿs (G4239): {UMBRA: #781 % #41
= #2} 1) mildness of disposition, gentleness of spirit, meekness;
AND SITTING UPON AN ASS, AND A COLT THE FOAL OF AN ASS." [Matthew 21:5]
Aristotle said that the praus person is one who has the virtue of the
mean between two extremes. If recklessness were on one end and cowardice
on the other, praus might be characterized as steady courage. For
example, a meek person doesn’t shy away from taking a stand. Rather, the stand is taken at the right time, with the right people, in the right
way. He or she submits or constrains power for greater effect on self
and others. [@2]
To Xenophon, enkrateia is not a particular virtue but "the foundation of
all virtues".
"SO *MIGHTILY*-G2596-G2904: GREW THE *WORD*-G3056:
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #100, #1, #300, #5, #10] = krátos (G2904): {UMBRA:
#691 % #41 = #35} 1) force, strength; 2) power, might: mighty with great power; 2a) a mighty deed, a work of power; 3) dominion;
#223 - *NOUMENON* *RESONANCE* *FOR* *PENTECOST* ON 24 MAY 33 AD as [#30, #70, #3, #70, #50] /
#373 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #70, #3, #70, #200] = lógos (G3056): {UMBRA: #373 % #41 = #4} 1) of speech; 1a) a
word, uttered by a living voice, embodies a conception or idea; 1b) what someone has said; 1b1) a word; 1b2) the sayings of God; 1b3) decree,
mandate or order; 1b4) of the moral precepts given by God; 1b5) Old
Testament prophecy given by the prophets; 1b6) what is declared, a
thought, declaration, aphorism, a weighty saying, a dictum, a maxim; 1c) discourse; 1c1) the act of speaking, speech; 1c2) the faculty of speech, skill and practice in speaking; 1c3) a kind or style of speaking; 1c4) a continuous speaking discourse - instruction; 1d) doctrine, teaching; 1e) anything reported in speech; a narration, narrative; 1f) matter under discussion, thing spoken of, affair, a matter in dispute, case, suit at
law; 1g) the thing spoken of or talked about; event, deed; 2) its use as respect to the MIND alone; 2a) reason, the mental faculty of thinking, meditating, reasoning, calculating; 2b) account, i.e. regard,
consideration; 2c) account, i.e. reckoning, score; 2d) account, i.e.
answer or explanation in reference to judgment; 2e) relation, i.e. with
whom as judge we stand in relation; 2e1) reason would; 2f) reason,
cause, ground; 3) In John, denotes the essential Word of God, *JESUS* *CHRIST*, *THE* *PERSONAL* *WISDOM* *AND* *POWER* *IN* *UNION* *WITH*
*GOD*, *HIS* *MINISTER* *IN* *CREATION* *AND* *GOVERNMENT* *OF* *THE* *UNIVERSE*, *THE* *CAUSE* *OF* *ALL* *THE* *WORLD'S* *LIFE* *BOTH*
*PHYSICAL* *AND* *ETHICAL*, which for the procurement of man's salvation
put on human nature in the person of Jesus the Messiah, the second
person in the Godhead, and shone forth conspicuously from His words and deeds;
OF GOD AND PREVAILED." [Acts 19:20]
The Word Enkrateia (Greek ἐγκράτεια, "in power" is derived from ἐν (en,
“in”) + κράτος (krátos, “power”). Enkrateia comes from the adjective
enkratês (ἐγκρατής from ἐν (en, “in”) which means possession, power over
something or someone else + κράτος (krátos, “power”)):
κρᾰ́τος (krátos)
- might, strength
- act of strength, act of valour
- (in the plural) acts of violence
- dominion, power
It results in the meaning of power over yourself, power over your own passions and instincts, self-control and self-mastery.
Whereas the theory of ego depletion (ie: utilitarian probability for the impetus of action as to whether the ONTIC discrete meta-descriptor
prototypes have any more or less fluctuation as for example whether #68
- MENG means DIMMING or RIGHT), attempts to describe the state of an individual's impaired ability to self-regulate that can be implicated in
a wide range of undesirable and maladaptive behaviours, such as acts of aggression.
T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:
UMBRA: #445 % #41 = #35 - Great Guiding Signs?, Virtue of Benevolence; I-Ching: H17 - Following, Allegiance; Tetra: 19 - Following;
THOTH MEASURE: #35 - Oh Tem-sepu, who makest thine appearance in Tattu;
I am not one who curseth the king.
#VIRTUE: As to Gathering (no. #35), it is success.
#TOOLS: With Failure (no. #75), loss of fortune.
#POSITION: With Ascent (no. #7), high ambitions.
#TIME: With Sinking (no. #64), low ambitions.
#CANON: #181
ONTIC_OBLIGANS_181@{
@1: Sup: 35 - GATHERING: LIEN (#35); Ego: 35 - GATHERING: LIEN (#35),
@2: Sup: 29 - DECISIVENESS: TUAN (#64); Ego: 75 - FAILURE: SHIH (#110),
@3: Sup: 36 - STRENGTH: CH'IANG (#100); Ego: 7 - ASCENT: SHANG (#117),
@4: Sup: 19 - FOLLOWING: TS'UNG (#119); Ego: 64 - SINKING: CH'EN
(#181 - I LEND NOT A DEAF EAR TO THE WORDS OF RIGHTEOUSNESS {%24} / I AM
NOT ONE WHO CURSETH THE KING {%35}),
Male: #119; Feme: #181
} // #181
G1466@{
@1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL: SHAO (#5),
@2: Sup: 8 - OPPOSITION: KAN (#13); Ego: 3 - MIRED: HSIEN (#8),
@3: Sup: 28 - CHANGE: KENG (#41); Ego: 20 - ADVANCE: CHIN (#28),
@4: Sup: 47 - PATTERN: WEN (#88); Ego: 19 - FOLLOWING: TS'UNG (#47),
@5: Sup: 48 - RITUAL: LI (#136); Ego: 1 - CENTRE: CHUNG (#48),
@6: Sup: 24 - JOY: LE (#160); Ego: 57 - GUARDEDNESS: SHOU (#105),
@7: Sup: 29 - DECISIVENESS: TUAN (#189); Ego: 5 - KEEPING SMALL:
SHAO (#110),
@8: Sup: 39 - RESIDENCE: CHU (#228 - I HAVE NO UNJUST PREFERENCES {%40}); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#120),
@9: Sup: 40 - LAW/MODEL: FA (#268); Ego: 1 - CENTRE: CHUNG (#121),
Male: #268; Feme: #121
} // #445
For Aristotle, enkrateia is the antonym of akrasia (ἀκρασία from ἀ =
without + κράτος = power, control) which means "lacking command (over oneself)". In this sense, enkrateia is the state of performing what is
known to be a positive choice because of its positive consequences as
opposed to akrasia, which is the state of performing what is known to be
not a positive choice (because of its negative consequences), but nevertheless performing it because of its immediate pleasures. [ref: Wikipedia : Enkrateia]
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
Initial Post: 1 June 2022
On 16/6/2022 07:42, dolf wrote:
The paradox which DE ZENGOTITA introduces is related to the nature of
mind as the basis of human identity associated to our situational and
time relative capacity for remembrance which he observes as any parent
ought, does vary with each successive generation. [page 33] That I
cannot remember the decades of my parent's era and neither would my
offspring (ie. hypothetical as an obscure potential since I've had
chemotherapy) be expected to have any expansive saturation as a
knowledge of mine.
"*SING*-H7442: {rânan (H7442): 3 APRIL (CRUCIFIXION 33 AD) [ #256, >> #316, #322]}, O *BARREN*-H6135: {ʻâqâr (H6135): 13 JANUARY
[ #381]}, THOU THAT DIDST NOT *BEAR*-H3205: {yâlad (H3205): 3 APRIL >> (CRUCIFIXION 33 AD) [ #105, #436], 13 JANUARY [ #116]};
BREAK FORTH INTO SINGING, AND CRY ALOUD, THOU THAT DIDST NOT
*TRAVAIL*-H2342: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD)
[ #448]} WITH CHILD:
FOR MORE ARE THE CHILDREN OF THE *DESOLATE*-H8074: {shâmêm (H8074): 3
APRIL (CRUCIFIXION 33 AD) [ #351, #436]} THAN THE CHILDREN OF >> THE MARRIED *WIFE*-H802: {ʼishshâh (H802): 3 APRIL (CRUCIFIXION 33 AD)
[ #336]}, *SAITH*-H559: {ʼâmar (H559): 3 APRIL (CRUCIFIXION 33 AD) >> [ #256]} THE *LORD*-H3068: {Yᵉhôvâh (H3068): 3 APRIL (CRUCIFIXION >> 33 AD) [ #515]}." [Isaiah 54:1]
And such mantras as "ALWAYS IN OUR THOUGHTS FOREVER IN OUR HEARTS"
might bring a honey salve to the afflicted by strengthening and
nourishing it with some hope as to a prospect of life eternal, but
they are nonetheless deceptive words since with very few exceptions,
viable memory will always dwindle.
There are various criteria of value which can be applied to the worth
of humankind and one such is the measure of their mind. That if the
metaphysical proposition is held to be true, any such mind capacity
for knowledge might then be cohered to experiential NOUMENON clustered
empirical categories that are temporally actuated relative to a
ternary hypostasis as theoretically the basis for a vital
consciousness instantiation.
If our relative knowledge may change and the cushioning hypostasis
reality does not, then ought consideration of the most optimal
condition of our human experience as essentially that which we can
bequeath to others, be framed by an astute awareness of any ONTIC
grounding and the meta-descriptor prototypes requisite for presence of
being as a sapient entity.
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual affections and maddening intonation" as its course of nature framing for
his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action arising
from a conventional habit as #48 - RITUAL (*LI*) characterised by an agonising #6 - CONTRARIETY (*LI*) of sincere singleness of heart, an
absence of intelligent inquiry through a spontaneous exercise of #81 - SOVEREIGN (independent action without external interference)
JUXTAPOSITION as then grounding for bridging the gap of relative
experience, with feigned filial affection exhibiting a lack of #27 -
DUTY (*SHIH*) towards any integrity permeating a sensibility to requital
of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG: (figuratively) first in series; (figuratively) great, eminent; to strive; to endeavour derived from Chinese Confucian 'second sage' philosopher Mèng Kē
(372-289 BC) on human nature is righteous and humane], being instead pre-occupied with self ego by an amusing puerility: "I used to ask for stories, just to get away from them.
The thing about stories being that, when they told them, they weren't addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events, never
on atmosphere, style, cultural texture. There was no period feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie. not
the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
The #73 - COMPLETION (*CH'ENG*) of this superficial life process as
immersive interoperability into the metarealistic (ie. not only the
pictorial aspect of the perception of other dimensions of reality, but
also the essence of those dimensions and their relation to us as human beings) nostalgic realms of past persons who are still "exist[ing] in
their own timeless universe [as often epitomised within] really jerky black-and-white films" is for DE ZENGOTITA a despairing realisation
where existence is constituted by a #215 - *SELF* *CONTRADICTION*
comprising of little more than memorabilia (ie. things that might be remarkable and potentially worthy of #288 - REMEMBRANCE) fragments
within your possession, as just a little heap of them arrayed at random,
but having no coherent context.
Rather than conceiving that an ONTIC grounding is requisite for the circumscribing of ontological experience, the possible need of
conformity to meta-principles (eg: propositional dialectic of
information enquiry and optimal response: dialektikós [Greek: διαλεκτικός] #463 [@137] - DESIRE TO SEEK THE GOOD AS PROSPEROUS OF
MAN'S SENSUOUS NATURE AND UNDERSTANDING OF MAN'S INTELLECTUAL NATURE /
#265 [@202] - TO CHOOSE OR CREATE, SHAPE, FORM OF NEW CONDITIONS, CIRCUMSTANCES OF TRANSFORMATIONS) and the necessity of meta-descriptor prototypes which are essential for a vital and continuing presence of
being, the viable solution to any inevitability of an existential crisis relative to the hypostasis reality, is to validate the "whole cultural trajectory, it's preservation and capacity to be continuously recycled"
by a permissive "IF IT FEELS GOOD (THEN IT MUST BE)" process of
promiscuous (ie. arbitrary conventions and collocations relative to
time) selection where "mix" is the imperative: "Make your own--anything.
Out of anything ... [as a] collapse into a synchronic pastiche. [page 35]
And whilst nostalgic dreaming as preoccupied enjoyment might generally stupefy any prospect of iconoclasm (ie. the action of attacking or assertively rejecting cherished beliefs and institutions or established values and practices), but just how long will this pathological
unaccountable hedonism (ie. pleasure of the entire mind and not just the senses as the highest good) continuity go on?
"FOR WE OURSELVES ALSO WERE SOMETIMES *FOOLISH* {anóētos (G453): 3 APRIL (CRUCIFIXION 33 AD) [ #509 - *YAHAD*]}, *DISOBEDIENT* {apeithḗs (G545): 13 JANUARY [ #313]}, *DECEIVED* {planáō (G4105): 24 MAY (PENTECOST 33 AD) [ #382]}, SERVING DIVERS LUSTS AND *PLEASURES*-G2237,
#140 - AN *INNATE* *ONTIC* *SUBSTITUTED* *CONCEPT* as [#8, #4, #70, #50,
#8] /
#343 - SEE KANT'S PROLEGOMENA IDEA as [#8, #4, #70, #50, #1, #10, #200]
= hēdonḗ (G2237): {UMBRA: #140 % #41 = #17} 1) pleasure; 2) *DESIRES* *FOR* *PLEASURE*;
G2237@{
@1: Sup: 8 - OPPOSITION: KAN (#8); Ego: 8 - OPPOSITION: KAN (#8),
@2: Sup: 12 - YOUTHFULNESS: T'UNG (#20); Ego: 4 - BARRIER: HSIEN (#12),
@3: Sup: 1 - CENTRE: CHUNG (#21); Ego: 70 - SEVERANCE: KE (#82),
@4: Sup: 51 - CONSTANCY: CH'ANG (#72); Ego: 50 - VASTNESS / WASTING: T'ANG (#132),
@5: Sup: 59 - MASSING: CHU (#131); Ego: 8 - OPPOSITION: KAN (#140 -
I DEAL NOT FRAUDULENTLY {%14} / I AM NOT AN EAVES-DROPPER {%16}),
Male: #131 - *TRUE*; Feme: #140
} // #140
LIVING IN MALICE AND ENVY, HATEFUL, AND *HATING* {miséō (G3404): 24 MAY (PENTECOST 33 AD) [ #315, #268 - *SUPERNAL* *NOUMENON* *CUSHIONING* *FOR* *SELF* *CONTROL*]} ONE ANOTHER." [Titus 3:3]
<https://commons.wikimedia.org/wiki/File:Henri_Adolphe_Laissement_Kardinäle_im_Vorzimmer_1895.jpg>
[IMAGE: Adolphe Henri Laissement: "Cardinals in a Vatican Hall" or "Eavesdropping" (1895)]
"MINE ENEMIES SPEAK EVIL OF ME, WHEN SHALL HE DIE, AND HIS NAME PERISH?
AND IF HE COME TO SEE ME, HE SPEAKETH VANITY: HIS HEART GATHERETH
INIQUITY TO ITSELF; WHEN HE GOETH ABROAD-H2351, HE TELLETH IT.
#106 *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#2, #8, #6, #900] /
/ #115 - ONTIC PREMISE FOR DIGNITY ROYAL; *NOUMENON* *RESONANCE* FOR 13 JANUARY / DAY OF PENTECOST 24 MAY 33 AD as [#6, #8,
#6, #90, #5] /
#516 - *NOUMENON* *RESONANCE* FOR CRUCIFIXION ON 3 APRIL 33 AD as [#6, #8, #6, #90, #6, #400] /
#140 - WANT OF SELF CONTROL as [#6, #30, #8, #6, #900] = chûwts (H2351): {UMBRA: #104 % #41 = #22} 1) *OUTSIDE*, outward, street, the outside;
ALL THAT HATE ME WHISPER TOGETHER AGAINST ME: AGAINST ME DO THEY DEVISE
MY HURT." [Psalm 41:5-7]
IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #53 - INCREASING EVIDENCE, GAINING INSIGHT; I-CHING: H13 - FELLOWSHIP, COMPANIONSHIP, CONCORDING PEOPLE, FELLOWSHIP WITH MEN, GATHERING MEN; TETRA: 53 -
ETERNITY (YUNG) AS IDEA @343: "In the first (mathematical) class of
antinomy (ie. a contradiction between two beliefs or conclusions that
are in themselves reasonable but a paradox), the falsity of the presupposition consisted in the following: that something #215 - *SELF*-*CONTRADICTORY* (namely, appearance as a thing in itself) would
be represented as being *UNIFIABLE* *IN* *A* *CONCEPT*.
But regarding the second, namely the dynamical, class of antinomy, the falsity of the presupposition consists in this: *THAT* *SOMETHING*
*THAT* *IS* *UNIFIABLE* *IS* REPRESENTED* *AS* *CONTRADICTORY*;
consequently, while in the first case both of the mutually opposing assertions were false, here on the contrary the assertions, which are
set in opposition to one another through mere misunderstanding, can both
be #131 - *TRUE*.
#131 as [#1, #40, #50, #40] = ʼomnâm (H551): {UMBRA: #131 % #41 = #8} 1) verily, *TRULY*, surely;
Specifically, mathematical *COMBINATION* *NECESSARILY* *PRESUPPOSES*
*THE* *HOMOGENEITY* *OF* *THE* *THINGS* *COMBINED* (in the concept of magnitude), but dynamical connection does not require this at all. If it
is a question of the magnitude of something extended, all parts must be homogeneous among themselves and with the whole; in contrast, in the connection of cause and effect homogeneity can indeed be found, but is
not necessary; for the concept of causality (whereby through one thing, something completely different from it is posited) at least does not
require it.
If the objects of the sensible world were taken for things in
themselves, and the previously stated natural laws for laws of things in them- selves, contradiction would be inevitable. In the same way, if the subject of freedom were represented, like the other objects, as a mere appearance, contradiction could again not be avoided, for the same thing would be simultaneously affirmed and denied of the same object in the
same sense.
But if natural necessity is referred only to appearances and freedom
only to things in themselves, then no contradiction arises if both kinds
of causality are assumed or conceded equally, however difficult or
impossible it may be to make causality of the latter kind conceivable." [pages 94, 95]
A plausible ONTIC outcome to our spontaneous propositional METALOGIC consideration of a possible viable arbitrator to any dialectic of
information enquiry and optimal response (ie. as an avenue of enquiry
for further research) is a promising capability sustained by a
realisation that the only NOUMENON entry [zen: 9, row: 5, col: 6, nous:
#61] purveying an intersection of categories #463 / #265 to dialektikós [Greek: διαλεκτικός] as being referenced by the GRAPPLE@[#66, #33, #15,
#78, #73, #54, #68, #15, #61] PROTOTYPE:
MALE: @84 + @169 = #253
FEME: @192 = #192
ONTIC CHECKSUM TOTAL: #445
As convoluted as this may seem, then gives rise to the logical
conclusion that #445 - SELF CONTROL being a virtue in the mastery of
one's #360 - páthos (G3806) ought to be a requisite outcome for any mechanised permissive process of promiscuous selection:
"*MEEKNESS*-G4236:, *TEMPERANCE*-G1466:
#759 as [#80, #100, #1, #70, #300, #8, #200] = praiótēs (G4236): {UMBRA: #759 % #41 = #21} 1) gentleness, mildness, meekness;
#445 as [#5, #3, #20, #100, #1, #300, #5, #10, #1] = enkráteia (G1466): {UMBRA: #445 % #41 = #35} 1) *SELF*-*CONTROL* (the virtue of one who
masters his desires and passions, esp. his sensual appetites);
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #1, #300, #1] = katá (G2596): {UMBRA: #322 % #41 =
#35} 1) down from, through out; 2) according to, toward, along;
*AGAINST*-G2596: SUCH THERE IS NO LAW." [Galatians 5:23]
That MEEKNESS here is not WEAKNESS but strong, bold, confident and
assertive given the word is derived from the Greek origin, praus, which
is translated as "*STRENGTH* *UNDER* *CONTROL*." In ancient Greece, war horses were trained to be meek -- strong and powerful yet under control
and willing to submit.
"TELL YE THE DAUGHTER OF SION, BEHOLD, THY KING COMETH UNTO THEE,
MEEK-G4239,
#781 as [#80, #100, #1, #400, #200] = praÿs (G4239): {UMBRA: #781 % #41
= #2} 1) mildness of disposition, gentleness of spirit, meekness;
AND SITTING UPON AN ASS, AND A COLT THE FOAL OF AN ASS." [Matthew 21:5]
Aristotle said that the praus person is one who has the virtue of the
mean between two extremes. If recklessness were on one end and cowardice
on the other, praus might be characterized as steady courage. For
example, a meek person doesn’t shy away from taking a stand. Rather, the stand is taken at the right time, with the right people, in the right
way. He or she submits or constrains power for greater effect on self
and others. [@2]
To Xenophon, enkrateia is not a particular virtue but "the foundation of
all virtues".
"SO *MIGHTILY*-G2596-G2904: GREW THE *WORD*-G3056:
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #100, #1, #300, #5, #10] = krátos (G2904): {UMBRA:
#691 % #41 = #35} 1) force, strength; 2) power, might: mighty with great power; 2a) a mighty deed, a work of power; 3) dominion;
#223 - *NOUMENON* *RESONANCE* *FOR* *PENTECOST* ON 24 MAY 33 AD as [#30, #70, #3, #70, #50] /
#373 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #70, #3, #70, #200] = lógos (G3056): {UMBRA: #373 % #41 = #4} 1) of speech; 1a) a
word, uttered by a living voice, embodies a conception or idea; 1b) what someone has said; 1b1) a word; 1b2) the sayings of God; 1b3) decree,
mandate or order; 1b4) of the moral precepts given by God; 1b5) Old
Testament prophecy given by the prophets; 1b6) what is declared, a
thought, declaration, aphorism, a weighty saying, a dictum, a maxim; 1c) discourse; 1c1) the act of speaking, speech; 1c2) the faculty of speech, skill and practice in speaking; 1c3) a kind or style of speaking; 1c4) a continuous speaking discourse - instruction; 1d) doctrine, teaching; 1e) anything reported in speech; a narration, narrative; 1f) matter under discussion, thing spoken of, affair, a matter in dispute, case, suit at
law; 1g) the thing spoken of or talked about; event, deed; 2) its use as respect to the MIND alone; 2a) reason, the mental faculty of thinking, meditating, reasoning, calculating; 2b) account, i.e. regard,
consideration; 2c) account, i.e. reckoning, score; 2d) account, i.e.
answer or explanation in reference to judgment; 2e) relation, i.e. with
whom as judge we stand in relation; 2e1) reason would; 2f) reason,
cause, ground; 3) In John, denotes the essential Word of God, *JESUS* *CHRIST*, *THE* *PERSONAL* *WISDOM* *AND* *POWER* *IN* *UNION* *WITH*
*GOD*, *HIS* *MINISTER* *IN* *CREATION* *AND* *GOVERNMENT* *OF* *THE* *UNIVERSE*, *THE* *CAUSE* *OF* *ALL* *THE* *WORLD'S* *LIFE* *BOTH*
*PHYSICAL* *AND* *ETHICAL*, which for the procurement of man's salvation
put on human nature in the person of Jesus the Messiah, the second
person in the Godhead, and shone forth conspicuously from His words and deeds;
OF GOD AND PREVAILED." [Acts 19:20]
The Word Enkrateia (Greek ἐγκράτεια, "in power" is derived from ἐν (en,
“in”) + κράτος (krátos, “power”). Enkrateia comes from the adjective
enkratês (ἐγκρατής from ἐν (en, “in”) which means possession, power over
something or someone else + κράτος (krátos, “power”)):
κρᾰ́τος (krátos)
- might, strength
- act of strength, act of valour
- (in the plural) acts of violence
- dominion, power
It results in the meaning of power over yourself, power over your own passions and instincts, self-control and self-mastery.
Whereas the theory of ego depletion (ie: utilitarian probability for the impetus of action as to whether the ONTIC discrete meta-descriptor
prototypes have any more or less fluctuation as for example whether #68
- MENG means DIMMING or RIGHT), attempts to describe the state of an individual's impaired ability to self-regulate that can be implicated in
a wide range of undesirable and maladaptive behaviours, such as acts of aggression.
T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:
UMBRA: #445 % #41 = #35 - Great Guiding Signs?, Virtue of Benevolence; I-Ching: H17 - Following, Allegiance; Tetra: 19 - Following;
THOTH MEASURE: #35 - Oh Tem-sepu, who makest thine appearance in Tattu;
I am not one who curseth the king.
#VIRTUE: As to Gathering (no. #35), it is success.
#TOOLS: With Failure (no. #75), loss of fortune.
#POSITION: With Ascent (no. #7), high ambitions.
#TIME: With Sinking (no. #64), low ambitions.
#CANON: #181
ONTIC_OBLIGANS_181@{
@1: Sup: 35 - GATHERING: LIEN (#35); Ego: 35 - GATHERING: LIEN (#35),
@2: Sup: 29 - DECISIVENESS: TUAN (#64); Ego: 75 - FAILURE: SHIH (#110),
@3: Sup: 36 - STRENGTH: CH'IANG (#100); Ego: 7 - ASCENT: SHANG (#117),
@4: Sup: 19 - FOLLOWING: TS'UNG (#119); Ego: 64 - SINKING: CH'EN
(#181 - I LEND NOT A DEAF EAR TO THE WORDS OF RIGHTEOUSNESS {%24} / I AM
NOT ONE WHO CURSETH THE KING {%35}),
Male: #119; Feme: #181
} // #181
G1466@{
@1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL: SHAO (#5),
@2: Sup: 8 - OPPOSITION: KAN (#13); Ego: 3 - MIRED: HSIEN (#8),
@3: Sup: 28 - CHANGE: KENG (#41); Ego: 20 - ADVANCE: CHIN (#28),
@4: Sup: 47 - PATTERN: WEN (#88); Ego: 19 - FOLLOWING: TS'UNG (#47),
@5: Sup: 48 - RITUAL: LI (#136); Ego: 1 - CENTRE: CHUNG (#48),
@6: Sup: 24 - JOY: LE (#160); Ego: 57 - GUARDEDNESS: SHOU (#105),
@7: Sup: 29 - DECISIVENESS: TUAN (#189); Ego: 5 - KEEPING SMALL:
SHAO (#110),
@8: Sup: 39 - RESIDENCE: CHU (#228 - I HAVE NO UNJUST PREFERENCES {%40}); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#120),
@9: Sup: 40 - LAW/MODEL: FA (#268); Ego: 1 - CENTRE: CHUNG (#121),
Male: #268; Feme: #121
} // #445
For Aristotle, enkrateia is the antonym of akrasia (ἀκρασία from ἀ =
without + κράτος = power, control) which means "lacking command (over oneself)". In this sense, enkrateia is the state of performing what is
known to be a positive choice because of its positive consequences as
opposed to akrasia, which is the state of performing what is known to be
not a positive choice (because of its negative consequences), but nevertheless performing it because of its immediate pleasures. [ref: Wikipedia : Enkrateia]
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
Initial Post: 1 June 2022
On 16/6/2022 07:42, dolf wrote:
The paradox which DE ZENGOTITA introduces is related to the nature of
mind as the basis of human identity associated to our situational and
time relative capacity for remembrance which he observes as any parent
ought, does vary with each successive generation. [page 33] That I
cannot remember the decades of my parent's era and neither would my
offspring (ie. hypothetical as an obscure potential since I've had
chemotherapy) be expected to have any expansive saturation as a
knowledge of mine.
"*SING*-H7442: {rânan (H7442): 3 APRIL (CRUCIFIXION 33 AD) [ #256, >> #316, #322]}, O *BARREN*-H6135: {ʻâqâr (H6135): 13 JANUARY
[ #381]}, THOU THAT DIDST NOT *BEAR*-H3205: {yâlad (H3205): 3 APRIL >> (CRUCIFIXION 33 AD) [ #105, #436], 13 JANUARY [ #116]};
BREAK FORTH INTO SINGING, AND CRY ALOUD, THOU THAT DIDST NOT
*TRAVAIL*-H2342: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD)
[ #448]} WITH CHILD:
FOR MORE ARE THE CHILDREN OF THE *DESOLATE*-H8074: {shâmêm (H8074): 3
APRIL (CRUCIFIXION 33 AD) [ #351, #436]} THAN THE CHILDREN OF >> THE MARRIED *WIFE*-H802: {ʼishshâh (H802): 3 APRIL (CRUCIFIXION 33 AD)
[ #336]}, *SAITH*-H559: {ʼâmar (H559): 3 APRIL (CRUCIFIXION 33 AD) >> [ #256]} THE *LORD*-H3068: {Yᵉhôvâh (H3068): 3 APRIL (CRUCIFIXION >> 33 AD) [ #515]}." [Isaiah 54:1]
And such mantras as "ALWAYS IN OUR THOUGHTS FOREVER IN OUR HEARTS"
might bring a honey salve to the afflicted by strengthening and
nourishing it with some hope as to a prospect of life eternal, but
they are nonetheless deceptive words since with very few exceptions,
viable memory will always dwindle.
There are various criteria of value which can be applied to the worth
of humankind and one such is the measure of their mind. That if the
metaphysical proposition is held to be true, any such mind capacity
for knowledge might then be cohered to experiential NOUMENON clustered
empirical categories that are temporally actuated relative to a
ternary hypostasis as theoretically the basis for a vital
consciousness instantiation.
If our relative knowledge may change and the cushioning hypostasis
reality does not, then ought consideration of the most optimal
condition of our human experience as essentially that which we can
bequeath to others, be framed by an astute awareness of any ONTIC
grounding and the meta-descriptor prototypes requisite for presence of
being as a sapient entity.
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual affections and maddening intonation" as its course of nature framing for
his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action arising
from a conventional habit as #48 - RITUAL (*LI*) characterised by an agonising #6 - CONTRARIETY (*LI*) of sincere singleness of heart, an
absence of intelligent inquiry through a spontaneous exercise of #81 - SOVEREIGN (independent action without external interference)
JUXTAPOSITION as then grounding for bridging the gap of relative
experience, with feigned filial affection exhibiting a lack of #27 -
DUTY (*SHIH*) towards any integrity permeating a sensibility to requital
of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG: (figuratively) first in series; (figuratively) great, eminent; to strive; to endeavour derived from Chinese Confucian 'second sage' philosopher Mèng Kē
(372-289 BC) on human nature is righteous and humane], being instead pre-occupied with self ego by an amusing puerility: "I used to ask for stories, just to get away from them.
The thing about stories being that, when they told them, they weren't addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events, never
on atmosphere, style, cultural texture. There was no period feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie. not
the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
The #73 - COMPLETION (*CH'ENG*) of this superficial life process as
immersive interoperability into the metarealistic (ie. not only the
pictorial aspect of the perception of other dimensions of reality, but
also the essence of those dimensions and their relation to us as human beings) nostalgic realms of past persons who are still "exist[ing] in
their own timeless universe [as often epitomised within] really jerky black-and-white films" is for DE ZENGOTITA a despairing realisation
where existence is constituted by a #215 - *SELF* *CONTRADICTION*
comprising of little more than memorabilia (ie. things that might be remarkable and potentially worthy of #288 - REMEMBRANCE) fragments
within your possession, as just a little heap of them arrayed at random,
but having no coherent context.
Rather than conceiving that an ONTIC grounding is requisite for the circumscribing of ontological experience, the possible need of
conformity to meta-principles (eg: propositional dialectic of
information enquiry and optimal response: dialektikós [Greek: διαλεκτικός] #463 [@137] - DESIRE TO SEEK THE GOOD AS PROSPEROUS OF
MAN'S SENSUOUS NATURE AND UNDERSTANDING OF MAN'S INTELLECTUAL NATURE /
#265 [@202] - TO CHOOSE OR CREATE, SHAPE, FORM OF NEW CONDITIONS, CIRCUMSTANCES OF TRANSFORMATIONS) and the necessity of meta-descriptor prototypes which are essential for a vital and continuing presence of
being, the viable solution to any inevitability of an existential crisis relative to the hypostasis reality, is to validate the "whole cultural trajectory, it's preservation and capacity to be continuously recycled"
by a permissive "IF IT FEELS GOOD (THEN IT MUST BE)" process of
promiscuous (ie. arbitrary conventions and collocations relative to
time) selection where "mix" is the imperative: "Make your own--anything.
Out of anything ... [as a] collapse into a synchronic pastiche. [page 35]
And whilst nostalgic dreaming as preoccupied enjoyment might generally stupefy any prospect of iconoclasm (ie. the action of attacking or assertively rejecting cherished beliefs and institutions or established values and practices), but just how long will this pathological
unaccountable hedonism (ie. pleasure of the entire mind and not just the senses as the highest good) continuity go on?
"FOR WE OURSELVES ALSO WERE SOMETIMES *FOOLISH* {anóētos (G453): 3 APRIL (CRUCIFIXION 33 AD) [ #509 - *YAHAD*]}, *DISOBEDIENT* {apeithḗs (G545): 13 JANUARY [ #313]}, *DECEIVED* {planáō (G4105): 24 MAY (PENTECOST 33 AD) [ #382]}, SERVING DIVERS LUSTS AND *PLEASURES*-G2237,
#140 - AN *INNATE* *ONTIC* *SUBSTITUTED* *CONCEPT* as [#8, #4, #70, #50,
#8] /
#343 - SEE KANT'S PROLEGOMENA IDEA as [#8, #4, #70, #50, #1, #10, #200]
= hēdonḗ (G2237): {UMBRA: #140 % #41 = #17} 1) pleasure; 2) *DESIRES* *FOR* *PLEASURE*;
G2237@{
@1: Sup: 8 - OPPOSITION: KAN (#8); Ego: 8 - OPPOSITION: KAN (#8),
@2: Sup: 12 - YOUTHFULNESS: T'UNG (#20); Ego: 4 - BARRIER: HSIEN (#12),
@3: Sup: 1 - CENTRE: CHUNG (#21); Ego: 70 - SEVERANCE: KE (#82),
@4: Sup: 51 - CONSTANCY: CH'ANG (#72); Ego: 50 - VASTNESS / WASTING: T'ANG (#132),
@5: Sup: 59 - MASSING: CHU (#131); Ego: 8 - OPPOSITION: KAN (#140 -
I DEAL NOT FRAUDULENTLY {%14} / I AM NOT AN EAVES-DROPPER {%16}),
Male: #131 - *TRUE*; Feme: #140
} // #140
LIVING IN MALICE AND ENVY, HATEFUL, AND *HATING* {miséō (G3404): 24 MAY (PENTECOST 33 AD) [ #315, #268 - *SUPERNAL* *NOUMENON* *CUSHIONING* *FOR* *SELF* *CONTROL*]} ONE ANOTHER." [Titus 3:3]
<https://commons.wikimedia.org/wiki/File:Henri_Adolphe_Laissement_Kardinäle_im_Vorzimmer_1895.jpg>
[IMAGE: Adolphe Henri Laissement: "Cardinals in a Vatican Hall" or "Eavesdropping" (1895)]
"MINE ENEMIES SPEAK EVIL OF ME, WHEN SHALL HE DIE, AND HIS NAME PERISH?
AND IF HE COME TO SEE ME, HE SPEAKETH VANITY: HIS HEART GATHERETH
INIQUITY TO ITSELF; WHEN HE GOETH ABROAD-H2351, HE TELLETH IT.
#106 *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#2, #8, #6, #900] /
/ #115 - ONTIC PREMISE FOR DIGNITY ROYAL; *NOUMENON* *RESONANCE* FOR 13 JANUARY / DAY OF PENTECOST 24 MAY 33 AD as [#6, #8,
#6, #90, #5] /
#516 - *NOUMENON* *RESONANCE* FOR CRUCIFIXION ON 3 APRIL 33 AD as [#6, #8, #6, #90, #6, #400] /
#140 - WANT OF SELF CONTROL as [#6, #30, #8, #6, #900] = chûwts (H2351): {UMBRA: #104 % #41 = #22} 1) *OUTSIDE*, outward, street, the outside;
ALL THAT HATE ME WHISPER TOGETHER AGAINST ME: AGAINST ME DO THEY DEVISE
MY HURT." [Psalm 41:5-7]
IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #53 - INCREASING EVIDENCE, GAINING INSIGHT; I-CHING: H13 - FELLOWSHIP, COMPANIONSHIP, CONCORDING PEOPLE, FELLOWSHIP WITH MEN, GATHERING MEN; TETRA: 53 -
ETERNITY (YUNG) AS IDEA @343: "In the first (mathematical) class of
antinomy (ie. a contradiction between two beliefs or conclusions that
are in themselves reasonable but a paradox), the falsity of the presupposition consisted in the following: that something #215 - *SELF*-*CONTRADICTORY* (namely, appearance as a thing in itself) would
be represented as being *UNIFIABLE* *IN* *A* *CONCEPT*.
But regarding the second, namely the dynamical, class of antinomy, the falsity of the presupposition consists in this: *THAT* *SOMETHING*
*THAT* *IS* *UNIFIABLE* *IS* REPRESENTED* *AS* *CONTRADICTORY*;
consequently, while in the first case both of the mutually opposing assertions were false, here on the contrary the assertions, which are
set in opposition to one another through mere misunderstanding, can both
be #131 - *TRUE*.
#131 as [#1, #40, #50, #40] = ʼomnâm (H551): {UMBRA: #131 % #41 = #8} 1) verily, *TRULY*, surely;
Specifically, mathematical *COMBINATION* *NECESSARILY* *PRESUPPOSES*
*THE* *HOMOGENEITY* *OF* *THE* *THINGS* *COMBINED* (in the concept of magnitude), but dynamical connection does not require this at all. If it
is a question of the magnitude of something extended, all parts must be homogeneous among themselves and with the whole; in contrast, in the connection of cause and effect homogeneity can indeed be found, but is
not necessary; for the concept of causality (whereby through one thing, something completely different from it is posited) at least does not
require it.
If the objects of the sensible world were taken for things in
themselves, and the previously stated natural laws for laws of things in them- selves, contradiction would be inevitable. In the same way, if the subject of freedom were represented, like the other objects, as a mere appearance, contradiction could again not be avoided, for the same thing would be simultaneously affirmed and denied of the same object in the
same sense.
But if natural necessity is referred only to appearances and freedom
only to things in themselves, then no contradiction arises if both kinds
of causality are assumed or conceded equally, however difficult or
impossible it may be to make causality of the latter kind conceivable." [pages 94, 95]
A plausible ONTIC outcome to our spontaneous propositional METALOGIC consideration of a possible viable arbitrator to any dialectic of
information enquiry and optimal response (ie. as an avenue of enquiry
for further research) is a promising capability sustained by a
realisation that the only NOUMENON entry [zen: 9, row: 5, col: 6, nous:
#61] purveying an intersection of categories #463 / #265 to dialektikós [Greek: διαλεκτικός] as being referenced by the GRAPPLE@[#66, #33, #15,
#78, #73, #54, #68, #15, #61] PROTOTYPE:
MALE: @84 + @169 = #253
FEME: @192 = #192
ONTIC CHECKSUM TOTAL: #445
As convoluted as this may seem, then gives rise to the logical
conclusion that #445 - SELF CONTROL being a virtue in the mastery of
one's #360 - páthos (G3806) ought to be a requisite outcome for any mechanised permissive process of promiscuous selection:
"*MEEKNESS*-G4236:, *TEMPERANCE*-G1466:
#759 as [#80, #100, #1, #70, #300, #8, #200] = praiótēs (G4236): {UMBRA: #759 % #41 = #21} 1) gentleness, mildness, meekness;
#445 as [#5, #3, #20, #100, #1, #300, #5, #10, #1] = enkráteia (G1466): {UMBRA: #445 % #41 = #35} 1) *SELF*-*CONTROL* (the virtue of one who
masters his desires and passions, esp. his sensual appetites);
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #1, #300, #1] = katá (G2596): {UMBRA: #322 % #41 =
#35} 1) down from, through out; 2) according to, toward, along;
*AGAINST*-G2596: SUCH THERE IS NO LAW." [Galatians 5:23]
That MEEKNESS here is not WEAKNESS but strong, bold, confident and
assertive given the word is derived from the Greek origin, praus, which
is translated as "*STRENGTH* *UNDER* *CONTROL*." In ancient Greece, war horses were trained to be meek -- strong and powerful yet under control
and willing to submit.
"TELL YE THE DAUGHTER OF SION, BEHOLD, THY KING COMETH UNTO THEE,
MEEK-G4239,
#781 as [#80, #100, #1, #400, #200] = praÿs (G4239): {UMBRA: #781 % #41
= #2} 1) mildness of disposition, gentleness of spirit, meekness;
AND SITTING UPON AN ASS, AND A COLT THE FOAL OF AN ASS." [Matthew 21:5]
Aristotle said that the praus person is one who has the virtue of the
mean between two extremes. If recklessness were on one end and cowardice
on the other, praus might be characterized as steady courage. For
example, a meek person doesn’t shy away from taking a stand. Rather, the stand is taken at the right time, with the right people, in the right
way. He or she submits or constrains power for greater effect on self
and others. [@2]
To Xenophon, enkrateia is not a particular virtue but "the foundation of
all virtues".
"SO *MIGHTILY*-G2596-G2904: GREW THE *WORD*-G3056:
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #100, #1, #300, #5, #10] = krátos (G2904): {UMBRA:
#691 % #41 = #35} 1) force, strength; 2) power, might: mighty with great power; 2a) a mighty deed, a work of power; 3) dominion;
#223 - *NOUMENON* *RESONANCE* *FOR* *PENTECOST* ON 24 MAY 33 AD as [#30, #70, #3, #70, #50] /
#373 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #70, #3, #70, #200] = lógos (G3056): {UMBRA: #373 % #41 = #4} 1) of speech; 1a) a
word, uttered by a living voice, embodies a conception or idea; 1b) what someone has said; 1b1) a word; 1b2) the sayings of God; 1b3) decree,
mandate or order; 1b4) of the moral precepts given by God; 1b5) Old
Testament prophecy given by the prophets; 1b6) what is declared, a
thought, declaration, aphorism, a weighty saying, a dictum, a maxim; 1c) discourse; 1c1) the act of speaking, speech; 1c2) the faculty of speech, skill and practice in speaking; 1c3) a kind or style of speaking; 1c4) a continuous speaking discourse - instruction; 1d) doctrine, teaching; 1e) anything reported in speech; a narration, narrative; 1f) matter under discussion, thing spoken of, affair, a matter in dispute, case, suit at
law; 1g) the thing spoken of or talked about; event, deed; 2) its use as respect to the MIND alone; 2a) reason, the mental faculty of thinking, meditating, reasoning, calculating; 2b) account, i.e. regard,
consideration; 2c) account, i.e. reckoning, score; 2d) account, i.e.
answer or explanation in reference to judgment; 2e) relation, i.e. with
whom as judge we stand in relation; 2e1) reason would; 2f) reason,
cause, ground; 3) In John, denotes the essential Word of God, *JESUS* *CHRIST*, *THE* *PERSONAL* *WISDOM* *AND* *POWER* *IN* *UNION* *WITH*
*GOD*, *HIS* *MINISTER* *IN* *CREATION* *AND* *GOVERNMENT* *OF* *THE* *UNIVERSE*, *THE* *CAUSE* *OF* *ALL* *THE* *WORLD'S* *LIFE* *BOTH*
*PHYSICAL* *AND* *ETHICAL*, which for the procurement of man's salvation
put on human nature in the person of Jesus the Messiah, the second
person in the Godhead, and shone forth conspicuously from His words and deeds;
OF GOD AND PREVAILED." [Acts 19:20]
The Word Enkrateia (Greek ἐγκράτεια, "in power" is derived from ἐν (en,
“in”) + κράτος (krátos, “power”). Enkrateia comes from the adjective
enkratês (ἐγκρατής from ἐν (en, “in”) which means possession, power over
something or someone else + κράτος (krátos, “power”)):
κρᾰ́τος (krátos)
- might, strength
- act of strength, act of valour
- (in the plural) acts of violence
- dominion, power
It results in the meaning of power over yourself, power over your own passions and instincts, self-control and self-mastery.
Whereas the theory of ego depletion (ie: utilitarian probability for the impetus of action as to whether the ONTIC discrete meta-descriptor
prototypes have any more or less fluctuation as for example whether #68
- MENG means DIMMING or RIGHT), attempts to describe the state of an individual's impaired ability to self-regulate that can be implicated in
a wide range of undesirable and maladaptive behaviours, such as acts of aggression.
T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:
UMBRA: #445 % #41 = #35 - Great Guiding Signs?, Virtue of Benevolence; I-Ching: H17 - Following, Allegiance; Tetra: 19 - Following;
THOTH MEASURE: #35 - Oh Tem-sepu, who makest thine appearance in Tattu;
I am not one who curseth the king.
#VIRTUE: As to Gathering (no. #35), it is success.
#TOOLS: With Failure (no. #75), loss of fortune.
#POSITION: With Ascent (no. #7), high ambitions.
#TIME: With Sinking (no. #64), low ambitions.
#CANON: #181
ONTIC_OBLIGANS_181@{
@1: Sup: 35 - GATHERING: LIEN (#35); Ego: 35 - GATHERING: LIEN (#35),
@2: Sup: 29 - DECISIVENESS: TUAN (#64); Ego: 75 - FAILURE: SHIH (#110),
@3: Sup: 36 - STRENGTH: CH'IANG (#100); Ego: 7 - ASCENT: SHANG (#117),
@4: Sup: 19 - FOLLOWING: TS'UNG (#119); Ego: 64 - SINKING: CH'EN
(#181 - I LEND NOT A DEAF EAR TO THE WORDS OF RIGHTEOUSNESS {%24} / I AM
NOT ONE WHO CURSETH THE KING {%35}),
Male: #119; Feme: #181
} // #181
G1466@{
@1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL: SHAO (#5),
@2: Sup: 8 - OPPOSITION: KAN (#13); Ego: 3 - MIRED: HSIEN (#8),
@3: Sup: 28 - CHANGE: KENG (#41); Ego: 20 - ADVANCE: CHIN (#28),
@4: Sup: 47 - PATTERN: WEN (#88); Ego: 19 - FOLLOWING: TS'UNG (#47),
@5: Sup: 48 - RITUAL: LI (#136); Ego: 1 - CENTRE: CHUNG (#48),
@6: Sup: 24 - JOY: LE (#160); Ego: 57 - GUARDEDNESS: SHOU (#105),
@7: Sup: 29 - DECISIVENESS: TUAN (#189); Ego: 5 - KEEPING SMALL:
SHAO (#110),
@8: Sup: 39 - RESIDENCE: CHU (#228 - I HAVE NO UNJUST PREFERENCES {%40}); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#120),
@9: Sup: 40 - LAW/MODEL: FA (#268); Ego: 1 - CENTRE: CHUNG (#121),
Male: #268; Feme: #121
} // #445
For Aristotle, enkrateia is the antonym of akrasia (ἀκρασία from ἀ =
without + κράτος = power, control) which means "lacking command (over oneself)". In this sense, enkrateia is the state of performing what is
known to be a positive choice because of its positive consequences as
opposed to akrasia, which is the state of performing what is known to be
not a positive choice (because of its negative consequences), but nevertheless performing it because of its immediate pleasures. [ref: Wikipedia : Enkrateia]
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
Initial Post: 1 June 2022
On 16/6/2022 07:42, dolf wrote:
The paradox which DE ZENGOTITA introduces is related to the nature of
mind as the basis of human identity associated to our situational and
time relative capacity for remembrance which he observes as any parent
ought, does vary with each successive generation. [page 33] That I
cannot remember the decades of my parent's era and neither would my
offspring (ie. hypothetical as an obscure potential since I've had
chemotherapy) be expected to have any expansive saturation as a
knowledge of mine.
"*SING*-H7442: {rânan (H7442): 3 APRIL (CRUCIFIXION 33 AD) [ #256, >> #316, #322]}, O *BARREN*-H6135: {ʻâqâr (H6135): 13 JANUARY
[ #381]}, THOU THAT DIDST NOT *BEAR*-H3205: {yâlad (H3205): 3 APRIL >> (CRUCIFIXION 33 AD) [ #105, #436], 13 JANUARY [ #116]};
BREAK FORTH INTO SINGING, AND CRY ALOUD, THOU THAT DIDST NOT
*TRAVAIL*-H2342: {yâlad (H3205): 3 APRIL (CRUCIFIXION 33 AD)
[ #448]} WITH CHILD:
FOR MORE ARE THE CHILDREN OF THE *DESOLATE*-H8074: {shâmêm (H8074): 3
APRIL (CRUCIFIXION 33 AD) [ #351, #436]} THAN THE CHILDREN OF >> THE MARRIED *WIFE*-H802: {ʼishshâh (H802): 3 APRIL (CRUCIFIXION 33 AD)
[ #336]}, *SAITH*-H559: {ʼâmar (H559): 3 APRIL (CRUCIFIXION 33 AD) >> [ #256]} THE *LORD*-H3068: {Yᵉhôvâh (H3068): 3 APRIL (CRUCIFIXION >> 33 AD) [ #515]}." [Isaiah 54:1]
And such mantras as "ALWAYS IN OUR THOUGHTS FOREVER IN OUR HEARTS"
might bring a honey salve to the afflicted by strengthening and
nourishing it with some hope as to a prospect of life eternal, but
they are nonetheless deceptive words since with very few exceptions,
viable memory will always dwindle.
There are various criteria of value which can be applied to the worth
of humankind and one such is the measure of their mind. That if the
metaphysical proposition is held to be true, any such mind capacity
for knowledge might then be cohered to experiential NOUMENON clustered
empirical categories that are temporally actuated relative to a
ternary hypostasis as theoretically the basis for a vital
consciousness instantiation.
If our relative knowledge may change and the cushioning hypostasis
reality does not, then ought consideration of the most optimal
condition of our human experience as essentially that which we can
bequeath to others, be framed by an astute awareness of any ONTIC
grounding and the meta-descriptor prototypes requisite for presence of
being as a sapient entity.
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual affections and maddening intonation" as its course of nature framing for
his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action arising
from a conventional habit as #48 - RITUAL (*LI*) characterised by an agonising #6 - CONTRARIETY (*LI*) of sincere singleness of heart, an
absence of intelligent inquiry through a spontaneous exercise of #81 - SOVEREIGN (independent action without external interference)
JUXTAPOSITION as then grounding for bridging the gap of relative
experience, with feigned filial affection exhibiting a lack of #27 -
DUTY (*SHIH*) towards any integrity permeating a sensibility to requital
of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG: (figuratively) first in series; (figuratively) great, eminent; to strive; to endeavour derived from Chinese Confucian 'second sage' philosopher Mèng Kē
(372-289 BC) on human nature is righteous and humane], being instead pre-occupied with self ego by an amusing puerility: "I used to ask for stories, just to get away from them.
The thing about stories being that, when they told them, they weren't addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events, never
on atmosphere, style, cultural texture. There was no period feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie. not
the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
The #73 - COMPLETION (*CH'ENG*) of this superficial life process as
immersive interoperability into the metarealistic (ie. not only the
pictorial aspect of the perception of other dimensions of reality, but
also the essence of those dimensions and their relation to us as human beings) nostalgic realms of past persons who are still "exist[ing] in
their own timeless universe [as often epitomised within] really jerky black-and-white films" is for DE ZENGOTITA a despairing realisation
where existence is constituted by a #215 - *SELF* *CONTRADICTION*
comprising of little more than memorabilia (ie. things that might be remarkable and potentially worthy of #288 - REMEMBRANCE) fragments
within your possession, as just a little heap of them arrayed at random,
but having no coherent context.
Rather than conceiving that an ONTIC grounding is requisite for the circumscribing of ontological experience, the possible need of
conformity to meta-principles (eg: propositional dialectic of
information enquiry and optimal response: dialektikós [Greek: διαλεκτικός] #463 [@137] - DESIRE TO SEEK THE GOOD AS PROSPEROUS OF
MAN'S SENSUOUS NATURE AND UNDERSTANDING OF MAN'S INTELLECTUAL NATURE /
#265 [@202] - TO CHOOSE OR CREATE, SHAPE, FORM OF NEW CONDITIONS, CIRCUMSTANCES OF TRANSFORMATIONS) and the necessity of meta-descriptor prototypes which are essential for a vital and continuing presence of
being, the viable solution to any inevitability of an existential crisis relative to the hypostasis reality, is to validate the "whole cultural trajectory, it's preservation and capacity to be continuously recycled"
by a permissive "IF IT FEELS GOOD (THEN IT MUST BE)" process of
promiscuous (ie. arbitrary conventions and collocations relative to
time) selection where "mix" is the imperative: "Make your own--anything.
Out of anything ... [as a] collapse into a synchronic pastiche. [page 35]
And whilst nostalgic dreaming as preoccupied enjoyment might generally stupefy any prospect of iconoclasm (ie. the action of attacking or assertively rejecting cherished beliefs and institutions or established values and practices), but just how long will this pathological
unaccountable hedonism (ie. pleasure of the entire mind and not just the senses as the highest good) continuity go on?
"FOR WE OURSELVES ALSO WERE SOMETIMES *FOOLISH* {anóētos (G453): 3 APRIL (CRUCIFIXION 33 AD) [ #509 - *YAHAD*]}, *DISOBEDIENT* {apeithḗs (G545): 13 JANUARY [ #313]}, *DECEIVED* {planáō (G4105): 24 MAY (PENTECOST 33 AD) [ #382]}, SERVING DIVERS LUSTS AND *PLEASURES*-G2237,
#140 - AN *INNATE* *ONTIC* *SUBSTITUTED* *CONCEPT* as [#8, #4, #70, #50,
#8] /
#343 - SEE KANT'S PROLEGOMENA IDEA as [#8, #4, #70, #50, #1, #10, #200]
= hēdonḗ (G2237): {UMBRA: #140 % #41 = #17} 1) pleasure; 2) *DESIRES* *FOR* *PLEASURE*;
G2237@{
@1: Sup: 8 - OPPOSITION: KAN (#8); Ego: 8 - OPPOSITION: KAN (#8),
@2: Sup: 12 - YOUTHFULNESS: T'UNG (#20); Ego: 4 - BARRIER: HSIEN (#12),
@3: Sup: 1 - CENTRE: CHUNG (#21); Ego: 70 - SEVERANCE: KE (#82),
@4: Sup: 51 - CONSTANCY: CH'ANG (#72); Ego: 50 - VASTNESS / WASTING: T'ANG (#132),
@5: Sup: 59 - MASSING: CHU (#131); Ego: 8 - OPPOSITION: KAN (#140 -
I DEAL NOT FRAUDULENTLY {%14} / I AM NOT AN EAVES-DROPPER {%16}),
Male: #131 - *TRUE*; Feme: #140
} // #140
LIVING IN MALICE AND ENVY, HATEFUL, AND *HATING* {miséō (G3404): 24 MAY (PENTECOST 33 AD) [ #315, #268 - *SUPERNAL* *NOUMENON* *CUSHIONING* *FOR* *SELF* *CONTROL*]} ONE ANOTHER." [Titus 3:3]
<https://commons.wikimedia.org/wiki/File:Henri_Adolphe_Laissement_Kardinäle_im_Vorzimmer_1895.jpg>
[IMAGE: Adolphe Henri Laissement: "Cardinals in a Vatican Hall" or "Eavesdropping" (1895)]
"MINE ENEMIES SPEAK EVIL OF ME, WHEN SHALL HE DIE, AND HIS NAME PERISH?
AND IF HE COME TO SEE ME, HE SPEAKETH VANITY: HIS HEART GATHERETH
INIQUITY TO ITSELF; WHEN HE GOETH ABROAD-H2351, HE TELLETH IT.
#106 *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#2, #8, #6, #900] /
/ #115 - ONTIC PREMISE FOR DIGNITY ROYAL; *NOUMENON* *RESONANCE* FOR 13 JANUARY / DAY OF PENTECOST 24 MAY 33 AD as [#6, #8,
#6, #90, #5] /
#516 - *NOUMENON* *RESONANCE* FOR CRUCIFIXION ON 3 APRIL 33 AD as [#6, #8, #6, #90, #6, #400] /
#140 - WANT OF SELF CONTROL as [#6, #30, #8, #6, #900] = chûwts (H2351): {UMBRA: #104 % #41 = #22} 1) *OUTSIDE*, outward, street, the outside;
ALL THAT HATE ME WHISPER TOGETHER AGAINST ME: AGAINST ME DO THEY DEVISE
MY HURT." [Psalm 41:5-7]
IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #53 - INCREASING EVIDENCE, GAINING INSIGHT; I-CHING: H13 - FELLOWSHIP, COMPANIONSHIP, CONCORDING PEOPLE, FELLOWSHIP WITH MEN, GATHERING MEN; TETRA: 53 -
ETERNITY (YUNG) AS IDEA @343: "In the first (mathematical) class of
antinomy (ie. a contradiction between two beliefs or conclusions that
are in themselves reasonable but a paradox), the falsity of the presupposition consisted in the following: that something #215 - *SELF*-*CONTRADICTORY* (namely, appearance as a thing in itself) would
be represented as being *UNIFIABLE* *IN* *A* *CONCEPT*.
But regarding the second, namely the dynamical, class of antinomy, the falsity of the presupposition consists in this: *THAT* *SOMETHING*
*THAT* *IS* *UNIFIABLE* *IS* REPRESENTED* *AS* *CONTRADICTORY*;
consequently, while in the first case both of the mutually opposing assertions were false, here on the contrary the assertions, which are
set in opposition to one another through mere misunderstanding, can both
be #131 - *TRUE*.
#131 as [#1, #40, #50, #40] = ʼomnâm (H551): {UMBRA: #131 % #41 = #8} 1) verily, *TRULY*, surely;
Specifically, mathematical *COMBINATION* *NECESSARILY* *PRESUPPOSES*
*THE* *HOMOGENEITY* *OF* *THE* *THINGS* *COMBINED* (in the concept of magnitude), but dynamical connection does not require this at all. If it
is a question of the magnitude of something extended, all parts must be homogeneous among themselves and with the whole; in contrast, in the connection of cause and effect homogeneity can indeed be found, but is
not necessary; for the concept of causality (whereby through one thing, something completely different from it is posited) at least does not
require it.
If the objects of the sensible world were taken for things in
themselves, and the previously stated natural laws for laws of things in them- selves, contradiction would be inevitable. In the same way, if the subject of freedom were represented, like the other objects, as a mere appearance, contradiction could again not be avoided, for the same thing would be simultaneously affirmed and denied of the same object in the
same sense.
But if natural necessity is referred only to appearances and freedom
only to things in themselves, then no contradiction arises if both kinds
of causality are assumed or conceded equally, however difficult or
impossible it may be to make causality of the latter kind conceivable." [pages 94, 95]
A plausible ONTIC outcome to our spontaneous propositional METALOGIC consideration of a possible viable arbitrator to any dialectic of
information enquiry and optimal response (ie. as an avenue of enquiry
for further research) is a promising capability sustained by a
realisation that the only NOUMENON entry [zen: 9, row: 5, col: 6, nous:
#61] purveying an intersection of categories #463 / #265 to dialektikós [Greek: διαλεκτικός] as being referenced by the GRAPPLE@[#66, #33, #15,
#78, #73, #54, #68, #15, #61] PROTOTYPE:
MALE: @84 + @169 = #253
FEME: @192 = #192
ONTIC CHECKSUM TOTAL: #445
As convoluted as this may seem, then gives rise to the logical
conclusion that #445 - SELF CONTROL being a virtue in the mastery of
one's #360 - páthos (G3806) ought to be a requisite outcome for any mechanised permissive process of promiscuous selection:
"*MEEKNESS*-G4236:, *TEMPERANCE*-G1466:
#759 as [#80, #100, #1, #70, #300, #8, #200] = praiótēs (G4236): {UMBRA: #759 % #41 = #21} 1) gentleness, mildness, meekness;
#445 as [#5, #3, #20, #100, #1, #300, #5, #10, #1] = enkráteia (G1466): {UMBRA: #445 % #41 = #35} 1) *SELF*-*CONTROL* (the virtue of one who
masters his desires and passions, esp. his sensual appetites);
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #1, #300, #1] = katá (G2596): {UMBRA: #322 % #41 =
#35} 1) down from, through out; 2) according to, toward, along;
*AGAINST*-G2596: SUCH THERE IS NO LAW." [Galatians 5:23]
That MEEKNESS here is not WEAKNESS but strong, bold, confident and
assertive given the word is derived from the Greek origin, praus, which
is translated as "*STRENGTH* *UNDER* *CONTROL*." In ancient Greece, war horses were trained to be meek -- strong and powerful yet under control
and willing to submit.
"TELL YE THE DAUGHTER OF SION, BEHOLD, THY KING COMETH UNTO THEE,
MEEK-G4239,
#781 as [#80, #100, #1, #400, #200] = praÿs (G4239): {UMBRA: #781 % #41
= #2} 1) mildness of disposition, gentleness of spirit, meekness;
AND SITTING UPON AN ASS, AND A COLT THE FOAL OF AN ASS." [Matthew 21:5]
Aristotle said that the praus person is one who has the virtue of the
mean between two extremes. If recklessness were on one end and cowardice
on the other, praus might be characterized as steady courage. For
example, a meek person doesn’t shy away from taking a stand. Rather, the stand is taken at the right time, with the right people, in the right
way. He or she submits or constrains power for greater effect on self
and others. [@2]
To Xenophon, enkrateia is not a particular virtue but "the foundation of
all virtues".
"SO *MIGHTILY*-G2596-G2904: GREW THE *WORD*-G3056:
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #100, #1, #300, #5, #10] = krátos (G2904): {UMBRA:
#691 % #41 = #35} 1) force, strength; 2) power, might: mighty with great power; 2a) a mighty deed, a work of power; 3) dominion;
#223 - *NOUMENON* *RESONANCE* *FOR* *PENTECOST* ON 24 MAY 33 AD as [#30, #70, #3, #70, #50] /
#373 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #70, #3, #70, #200] = lógos (G3056): {UMBRA: #373 % #41 = #4} 1) of speech; 1a) a
word, uttered by a living voice, embodies a conception or idea; 1b) what someone has said; 1b1) a word; 1b2) the sayings of God; 1b3) decree,
mandate or order; 1b4) of the moral precepts given by God; 1b5) Old
Testament prophecy given by the prophets; 1b6) what is declared, a
thought, declaration, aphorism, a weighty saying, a dictum, a maxim; 1c) discourse; 1c1) the act of speaking, speech; 1c2) the faculty of speech, skill and practice in speaking; 1c3) a kind or style of speaking; 1c4) a continuous speaking discourse - instruction; 1d) doctrine, teaching; 1e) anything reported in speech; a narration, narrative; 1f) matter under discussion, thing spoken of, affair, a matter in dispute, case, suit at
law; 1g) the thing spoken of or talked about; event, deed; 2) its use as respect to the MIND alone; 2a) reason, the mental faculty of thinking, meditating, reasoning, calculating; 2b) account, i.e. regard,
consideration; 2c) account, i.e. reckoning, score; 2d) account, i.e.
answer or explanation in reference to judgment; 2e) relation, i.e. with
whom as judge we stand in relation; 2e1) reason would; 2f) reason,
cause, ground; 3) In John, denotes the essential Word of God, *JESUS* *CHRIST*, *THE* *PERSONAL* *WISDOM* *AND* *POWER* *IN* *UNION* *WITH*
*GOD*, *HIS* *MINISTER* *IN* *CREATION* *AND* *GOVERNMENT* *OF* *THE* *UNIVERSE*, *THE* *CAUSE* *OF* *ALL* *THE* *WORLD'S* *LIFE* *BOTH*
*PHYSICAL* *AND* *ETHICAL*, which for the procurement of man's salvation
put on human nature in the person of Jesus the Messiah, the second
person in the Godhead, and shone forth conspicuously from His words and deeds;
OF GOD AND PREVAILED." [Acts 19:20]
The Word Enkrateia (Greek ἐγκράτεια, "in power" is derived from ἐν (en,
“in”) + κράτος (krátos, “power”). Enkrateia comes from the adjective
enkratês (ἐγκρατής from ἐν (en, “in”) which means possession, power over
something or someone else + κράτος (krátos, “power”)):
κρᾰ́τος (krátos)
- might, strength
- act of strength, act of valour
- (in the plural) acts of violence
- dominion, power
It results in the meaning of power over yourself, power over your own passions and instincts, self-control and self-mastery.
Whereas the theory of ego depletion (ie: utilitarian probability for the impetus of action as to whether the ONTIC discrete meta-descriptor
prototypes have any more or less fluctuation as for example whether #68
- MENG means DIMMING or RIGHT), attempts to describe the state of an individual's impaired ability to self-regulate that can be implicated in
a wide range of undesirable and maladaptive behaviours, such as acts of aggression.
T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:
UMBRA: #445 % #41 = #35 - Great Guiding Signs?, Virtue of Benevolence; I-Ching: H17 - Following, Allegiance; Tetra: 19 - Following;
THOTH MEASURE: #35 - Oh Tem-sepu, who makest thine appearance in Tattu;
I am not one who curseth the king.
#VIRTUE: As to Gathering (no. #35), it is success.
#TOOLS: With Failure (no. #75), loss of fortune.
#POSITION: With Ascent (no. #7), high ambitions.
#TIME: With Sinking (no. #64), low ambitions.
#CANON: #181
ONTIC_OBLIGANS_181@{
@1: Sup: 35 - GATHERING: LIEN (#35); Ego: 35 - GATHERING: LIEN (#35),
@2: Sup: 29 - DECISIVENESS: TUAN (#64); Ego: 75 - FAILURE: SHIH (#110),
@3: Sup: 36 - STRENGTH: CH'IANG (#100); Ego: 7 - ASCENT: SHANG (#117),
@4: Sup: 19 - FOLLOWING: TS'UNG (#119); Ego: 64 - SINKING: CH'EN
(#181 - I LEND NOT A DEAF EAR TO THE WORDS OF RIGHTEOUSNESS {%24} / I AM
NOT ONE WHO CURSETH THE KING {%35}),
Male: #119; Feme: #181
} // #181
G1466@{
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual affections and maddening intonation" as its course of nature framing for
his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action arising
from a conventional habit as #48 - RITUAL (*LI*) characterised by an agonising #6 - CONTRARIETY (*LI*) of sincere singleness of heart, an
absence of intelligent inquiry through a spontaneous exercise of #81 - SOVEREIGN (independent action without external interference)
JUXTAPOSITION as then grounding for bridging the gap of relative
experience, with feigned filial affection exhibiting a lack of #27 -
DUTY (*SHIH*) towards any integrity permeating a sensibility to requital
of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG: (figuratively) first in series; (figuratively) great, eminent; to strive; to endeavour derived from Chinese Confucian 'second sage' philosopher Mèng Kē
(372-289 BC) on human nature is righteous and humane], being instead pre-occupied with self ego by an amusing puerility: "I used to ask for stories, just to get away from them.
The thing about stories being that, when they told them, they weren't addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events, never
on atmosphere, style, cultural texture. There was no period feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie. not
the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
The #73 - COMPLETION (*CH'ENG*) of this superficial life process as
immersive interoperability into the metarealistic (ie. not only the
pictorial aspect of the perception of other dimensions of reality, but
also the essence of those dimensions and their relation to us as human beings) nostalgic realms of past persons who are still "exist[ing] in
their own timeless universe [as often epitomised within] really jerky black-and-white films" is for DE ZENGOTITA a despairing realisation
where existence is constituted by a #215 - *SELF* *CONTRADICTION*
comprising of little more than memorabilia (ie. things that might be remarkable and potentially worthy of #288 - REMEMBRANCE) fragments
within your possession, as just a little heap of them arrayed at random,
but having no coherent context.
Rather than conceiving that an ONTIC grounding is requisite for the circumscribing of ontological experience, the possible need of
conformity to meta-principles (eg: propositional dialectic of
information enquiry and optimal response: dialektikós [Greek: διαλεκτικός] #463 [@137] - DESIRE TO SEEK THE GOOD AS PROSPEROUS OF
MAN'S SENSUOUS NATURE AND UNDERSTANDING OF MAN'S INTELLECTUAL NATURE /
#265 [@202] - TO CHOOSE OR CREATE, SHAPE, FORM OF NEW CONDITIONS, CIRCUMSTANCES OF TRANSFORMATIONS) and the necessity of meta-descriptor prototypes which are essential for a vital and continuing presence of
being, the viable solution to any inevitability of an existential crisis relative to the hypostasis reality, is to validate the "whole cultural trajectory, it's preservation and capacity to be continuously recycled"
by a permissive "IF IT FEELS GOOD (THEN IT MUST BE)" process of
promiscuous (ie. arbitrary conventions and collocations relative to
time) selection where "mix" is the imperative: "Make your own--anything.
Out of anything ... [as a] collapse into a synchronic pastiche. [page 35]
And whilst nostalgic dreaming as preoccupied enjoyment might generally stupefy any prospect of iconoclasm (ie. the action of attacking or assertively rejecting cherished beliefs and institutions or established values and practices), but just how long will this pathological
unaccountable hedonism (ie. pleasure of the entire mind and not just the senses as the highest good) continuity go on?
"FOR WE OURSELVES ALSO WERE SOMETIMES *FOOLISH* {anóētos (G453): 3 APRIL (CRUCIFIXION 33 AD) [ #509 - *YAHAD*]}, *DISOBEDIENT* {apeithḗs (G545): 13 JANUARY [ #313]}, *DECEIVED* {planáō (G4105): 24 MAY (PENTECOST 33 AD) [ #382]}, SERVING DIVERS LUSTS AND *PLEASURES*-G2237,
#140 - AN *INNATE* *ONTIC* *SUBSTITUTED* *CONCEPT* as [#8, #4, #70, #50,
#8] /
#343 - SEE KANT'S PROLEGOMENA IDEA as [#8, #4, #70, #50, #1, #10, #200]
= hēdonḗ (G2237): {UMBRA: #140 % #41 = #17} 1) pleasure; 2) *DESIRES* *FOR* *PLEASURE*;
G2237@{
@1: Sup: 8 - OPPOSITION: KAN (#8); Ego: 8 - OPPOSITION: KAN (#8),
@2: Sup: 12 - YOUTHFULNESS: T'UNG (#20); Ego: 4 - BARRIER: HSIEN (#12),
@3: Sup: 1 - CENTRE: CHUNG (#21); Ego: 70 - SEVERANCE: KE (#82),
@4: Sup: 51 - CONSTANCY: CH'ANG (#72); Ego: 50 - VASTNESS / WASTING: T'ANG (#132),
@5: Sup: 59 - MASSING: CHU (#131); Ego: 8 - OPPOSITION: KAN (#140 -
I DEAL NOT FRAUDULENTLY {%14} / I AM NOT AN EAVES-DROPPER {%16}),
Male: #131 - *TRUE*; Feme: #140
} // #140
LIVING IN MALICE AND ENVY, HATEFUL, AND *HATING* {miséō (G3404): 24 MAY (PENTECOST 33 AD) [ #315, #268 - *SUPERNAL* *NOUMENON* *CUSHIONING* *FOR* *SELF* *CONTROL*]} ONE ANOTHER." [Titus 3:3]
<https://commons.wikimedia.org/wiki/File:Henri_Adolphe_Laissement_Kardinäle_im_Vorzimmer_1895.jpg>
[IMAGE: Adolphe Henri Laissement: "Cardinals in a Vatican Hall" or "Eavesdropping" (1895)]
"MINE ENEMIES SPEAK EVIL OF ME, WHEN SHALL HE DIE, AND HIS NAME PERISH?
AND IF HE COME TO SEE ME, HE SPEAKETH VANITY: HIS HEART GATHERETH
INIQUITY TO ITSELF; WHEN HE GOETH ABROAD-H2351, HE TELLETH IT.
#106 *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#2, #8, #6, #900] /
/ #115 - ONTIC PREMISE FOR DIGNITY ROYAL; *NOUMENON* *RESONANCE* FOR 13 JANUARY / DAY OF PENTECOST 24 MAY 33 AD as [#6, #8,
#6, #90, #5] /
#516 - *NOUMENON* *RESONANCE* FOR CRUCIFIXION ON 3 APRIL 33 AD as [#6, #8, #6, #90, #6, #400] /
#140 - WANT OF SELF CONTROL as [#6, #30, #8, #6, #900] = chûwts (H2351): {UMBRA: #104 % #41 = #22} 1) *OUTSIDE*, outward, street, the outside;
ALL THAT HATE ME WHISPER TOGETHER AGAINST ME: AGAINST ME DO THEY DEVISE
MY HURT." [Psalm 41:5-7]
IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #53 - INCREASING EVIDENCE, GAINING INSIGHT; I-CHING: H13 - FELLOWSHIP, COMPANIONSHIP, CONCORDING PEOPLE, FELLOWSHIP WITH MEN, GATHERING MEN; TETRA: 53 -
ETERNITY (YUNG) AS IDEA @343: "In the first (mathematical) class of
antinomy (ie. a contradiction between two beliefs or conclusions that
are in themselves reasonable but a paradox), the falsity of the presupposition consisted in the following: that something #215 - *SELF*-*CONTRADICTORY* (namely, appearance as a thing in itself) would
be represented as being *UNIFIABLE* *IN* *A* *CONCEPT*.
But regarding the second, namely the dynamical, class of antinomy, the falsity of the presupposition consists in this: *THAT* *SOMETHING*
*THAT* *IS* *UNIFIABLE* *IS* REPRESENTED* *AS* *CONTRADICTORY*;
consequently, while in the first case both of the mutually opposing assertions were false, here on the contrary the assertions, which are
set in opposition to one another through mere misunderstanding, can both
be #131 - *TRUE*.
#131 as [#1, #40, #50, #40] = ʼomnâm (H551): {UMBRA: #131 % #41 = #8} 1) verily, *TRULY*, surely;
Specifically, mathematical *COMBINATION* *NECESSARILY* *PRESUPPOSES*
*THE* *HOMOGENEITY* *OF* *THE* *THINGS* *COMBINED* (in the concept of magnitude), but dynamical connection does not require this at all. If it
is a question of the magnitude of something extended, all parts must be homogeneous among themselves and with the whole; in contrast, in the connection of cause and effect homogeneity can indeed be found, but is
not necessary; for the concept of causality (whereby through one thing, something completely different from it is posited) at least does not
require it.
If the objects of the sensible world were taken for things in
themselves, and the previously stated natural laws for laws of things in them- selves, contradiction would be inevitable. In the same way, if the subject of freedom were represented, like the other objects, as a mere appearance, contradiction could again not be avoided, for the same thing would be simultaneously affirmed and denied of the same object in the
same sense.
But if natural necessity is referred only to appearances and freedom
only to things in themselves, then no contradiction arises if both kinds
of causality are assumed or conceded equally, however difficult or
impossible it may be to make causality of the latter kind conceivable." [pages 94, 95]
A plausible ONTIC outcome to our spontaneous propositional METALOGIC consideration of a possible viable arbitrator to any dialectic of
information enquiry and optimal response (ie. as an avenue of enquiry
for further research) is a promising capability sustained by a
realisation that the only NOUMENON entry [zen: 9, row: 5, col: 6, nous:
#61] purveying an intersection of categories #463 / #265 to dialektikós [Greek: διαλεκτικός] as being referenced by the GRAPPLE@[#66, #33, #15,
#78, #73, #54, #68, #15, #61] PROTOTYPE:
MALE: @84 + @169 = #253
FEME: @192 = #192
ONTIC CHECKSUM TOTAL: #445
As convoluted as this may seem, then gives rise to the logical
conclusion that #445 - SELF CONTROL being a virtue in the mastery of
one's #360 - páthos (G3806) ought to be a requisite outcome for any mechanised permissive process of promiscuous selection:
"*MEEKNESS*-G4236:, *TEMPERANCE*-G1466:
#759 as [#80, #100, #1, #70, #300, #8, #200] = praiótēs (G4236): {UMBRA: #759 % #41 = #21} 1) gentleness, mildness, meekness;
#445 as [#5, #3, #20, #100, #1, #300, #5, #10, #1] = enkráteia (G1466): {UMBRA: #445 % #41 = #35} 1) *SELF*-*CONTROL* (the virtue of one who
masters his desires and passions, esp. his sensual appetites);
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #1, #300, #1] = katá (G2596): {UMBRA: #322 % #41 =
#35} 1) down from, through out; 2) according to, toward, along;
*AGAINST*-G2596: SUCH THERE IS NO LAW." [Galatians 5:23]
That MEEKNESS here is not WEAKNESS but strong, bold, confident and
assertive given the word is derived from the Greek origin, praus, which
is translated as "*STRENGTH* *UNDER* *CONTROL*." In ancient Greece, war horses were trained to be meek -- strong and powerful yet under control
and willing to submit.
"TELL YE THE DAUGHTER OF SION, BEHOLD, THY KING COMETH UNTO THEE,
MEEK-G4239,
#781 as [#80, #100, #1, #400, #200] = praÿs (G4239): {UMBRA: #781 % #41
= #2} 1) mildness of disposition, gentleness of spirit, meekness;
AND SITTING UPON AN ASS, AND A COLT THE FOAL OF AN ASS." [Matthew 21:5]
Aristotle said that the praus person is one who has the virtue of the
mean between two extremes. If recklessness were on one end and cowardice
on the other, praus might be characterized as steady courage. For
example, a meek person doesn’t shy away from taking a stand. Rather, the stand is taken at the right time, with the right people, in the right
way. He or she submits or constrains power for greater effect on self
and others. [@2]
To Xenophon, enkrateia is not a particular virtue but "the foundation of
all virtues".
"SO *MIGHTILY*-G2596-G2904: GREW THE *WORD*-G3056:
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #100, #1, #300, #5, #10] = krátos (G2904): {UMBRA:
#691 % #41 = #35} 1) force, strength; 2) power, might: mighty with great power; 2a) a mighty deed, a work of power; 3) dominion;
#223 - *NOUMENON* *RESONANCE* *FOR* *PENTECOST* ON 24 MAY 33 AD as [#30, #70, #3, #70, #50] /
#373 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#30, #70, #3, #70, #200] = lógos (G3056): {UMBRA: #373 % #41 = #4} 1) of speech; 1a) a
word, uttered by a living voice, embodies a conception or idea; 1b) what
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual affections and maddening intonation" as its course of nature framing for
his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action arising
from a conventional habit as #48 - RITUAL (*LI*) characterised by an agonising #6 - CONTRARIETY (*LI*) of sincere singleness of heart, an
absence of intelligent inquiry through a spontaneous exercise of #81 - SOVEREIGN (independent action without external interference)
JUXTAPOSITION as then grounding for bridging the gap of relative
experience, with feigned filial affection exhibiting a lack of #27 -
DUTY (*SHIH*) towards any integrity permeating a sensibility to requital
of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG: (figuratively) first in series; (figuratively) great, eminent; to strive; to endeavour derived from Chinese Confucian 'second sage' philosopher Mèng Kē
(372-289 BC) on human nature is righteous and humane], being instead pre-occupied with self ego by an amusing puerility: "I used to ask for stories, just to get away from them.
The thing about stories being that, when they told them, they weren't addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events, never
on atmosphere, style, cultural texture. There was no period feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie. not
the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
The #73 - COMPLETION (*CH'ENG*) of this superficial life process as
immersive interoperability into the metarealistic (ie. not only the
pictorial aspect of the perception of other dimensions of reality, but
also the essence of those dimensions and their relation to us as human beings) nostalgic realms of past persons who are still "exist[ing] in
their own timeless universe [as often epitomised within] really jerky black-and-white films" is for DE ZENGOTITA a despairing realisation
where existence is constituted by a #215 - *SELF* *CONTRADICTION*
comprising of little more than memorabilia (ie. things that might be remarkable and potentially worthy of #288 - REMEMBRANCE) fragments
within your possession, as just a little heap of them arrayed at random,
but having no coherent context.
Rather than conceiving that an ONTIC grounding is requisite for the circumscribing of ontological experience, the possible need of
conformity to meta-principles (eg: propositional dialectic of
information enquiry and optimal response: dialektikós [Greek: διαλεκτικός] #463 [@137] - DESIRE TO SEEK THE GOOD AS PROSPEROUS OF
MAN'S SENSUOUS NATURE AND UNDERSTANDING OF MAN'S INTELLECTUAL NATURE /
#265 [@202] - TO CHOOSE OR CREATE, SHAPE, FORM OF NEW CONDITIONS, CIRCUMSTANCES OF TRANSFORMATIONS) and the necessity of meta-descriptor prototypes which are essential for a vital and continuing presence of
being, the viable solution to any inevitability of an existential crisis relative to the hypostasis reality, is to validate the "whole cultural trajectory, it's preservation and capacity to be continuously recycled"
by a permissive "IF IT FEELS GOOD (THEN IT MUST BE)" process of
promiscuous (ie. arbitrary conventions and collocations relative to
time) selection where "mix" is the imperative: "Make your own--anything.
Out of anything ... [as a] collapse into a synchronic pastiche. [page 35]
And whilst nostalgic dreaming as preoccupied enjoyment might generally stupefy any prospect of iconoclasm (ie. the action of attacking or assertively rejecting cherished beliefs and institutions or established values and practices), but just how long will this pathological
unaccountable hedonism (ie. pleasure of the entire mind and not just the senses as the highest good) continuity go on?
"FOR WE OURSELVES ALSO WERE SOMETIMES *FOOLISH* {anóētos (G453): 3 APRIL (CRUCIFIXION 33 AD) [ #509 - *YAHAD*]}, *DISOBEDIENT* {apeithḗs (G545): 13 JANUARY [ #313]}, *DECEIVED* {planáō (G4105): 24 MAY (PENTECOST 33 AD) [ #382]}, SERVING DIVERS LUSTS AND *PLEASURES*-G2237,
#140 - AN *INNATE* *ONTIC* *SUBSTITUTED* *CONCEPT* as [#8, #4, #70, #50,
#8] /
#343 - SEE KANT'S PROLEGOMENA IDEA as [#8, #4, #70, #50, #1, #10, #200]
= hēdonḗ (G2237): {UMBRA: #140 % #41 = #17} 1) pleasure; 2) *DESIRES* *FOR* *PLEASURE*;
G2237@{
@1: Sup: 8 - OPPOSITION: KAN (#8); Ego: 8 - OPPOSITION: KAN (#8),
@2: Sup: 12 - YOUTHFULNESS: T'UNG (#20); Ego: 4 - BARRIER: HSIEN (#12),
@3: Sup: 1 - CENTRE: CHUNG (#21); Ego: 70 - SEVERANCE: KE (#82),
@4: Sup: 51 - CONSTANCY: CH'ANG (#72); Ego: 50 - VASTNESS / WASTING: T'ANG (#132),
@5: Sup: 59 - MASSING: CHU (#131); Ego: 8 - OPPOSITION: KAN (#140 -
I DEAL NOT FRAUDULENTLY {%14} / I AM NOT AN EAVES-DROPPER {%16}),
Male: #131 - *TRUE*; Feme: #140
} // #140
LIVING IN MALICE AND ENVY, HATEFUL, AND *HATING* {miséō (G3404): 24 MAY (PENTECOST 33 AD) [ #315, #268 - *SUPERNAL* *NOUMENON* *CUSHIONING* *FOR* *SELF* *CONTROL*]} ONE ANOTHER." [Titus 3:3]
<https://commons.wikimedia.org/wiki/File:Henri_Adolphe_Laissement_Kardinäle_im_Vorzimmer_1895.jpg>
[IMAGE: Adolphe Henri Laissement: "Cardinals in a Vatican Hall" or "Eavesdropping" (1895)]
"MINE ENEMIES SPEAK EVIL OF ME, WHEN SHALL HE DIE, AND HIS NAME PERISH?
AND IF HE COME TO SEE ME, HE SPEAKETH VANITY: HIS HEART GATHERETH
INIQUITY TO ITSELF; WHEN HE GOETH ABROAD-H2351, HE TELLETH IT.
#106 *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#2, #8, #6, #900] /
/ #115 - ONTIC PREMISE FOR DIGNITY ROYAL; *NOUMENON* *RESONANCE* FOR 13 JANUARY / DAY OF PENTECOST 24 MAY 33 AD as [#6, #8,
#6, #90, #5] /
#516 - *NOUMENON* *RESONANCE* FOR CRUCIFIXION ON 3 APRIL 33 AD as [#6, #8, #6, #90, #6, #400] /
#140 - WANT OF SELF CONTROL as [#6, #30, #8, #6, #900] = chûwts (H2351): {UMBRA: #104 % #41 = #22} 1) *OUTSIDE*, outward, street, the outside;
ALL THAT HATE ME WHISPER TOGETHER AGAINST ME: AGAINST ME DO THEY DEVISE
MY HURT." [Psalm 41:5-7]
IMMANUEL KANT PROLEGOMENA (1783) COMMENTARY ON SECTION #53 - INCREASING EVIDENCE, GAINING INSIGHT; I-CHING: H13 - FELLOWSHIP, COMPANIONSHIP, CONCORDING PEOPLE, FELLOWSHIP WITH MEN, GATHERING MEN; TETRA: 53 -
ETERNITY (YUNG) AS IDEA @343: "In the first (mathematical) class of
antinomy (ie. a contradiction between two beliefs or conclusions that
are in themselves reasonable but a paradox), the falsity of the presupposition consisted in the following: that something #215 - *SELF*-*CONTRADICTORY* (namely, appearance as a thing in itself) would
be represented as being *UNIFIABLE* *IN* *A* *CONCEPT*.
But regarding the second, namely the dynamical, class of antinomy, the falsity of the presupposition consists in this: *THAT* *SOMETHING*
*THAT* *IS* *UNIFIABLE* *IS* REPRESENTED* *AS* *CONTRADICTORY*;
consequently, while in the first case both of the mutually opposing assertions were false, here on the contrary the assertions, which are
set in opposition to one another through mere misunderstanding, can both
be #131 - *TRUE*.
#131 as [#1, #40, #50, #40] = ʼomnâm (H551): {UMBRA: #131 % #41 = #8} 1) verily, *TRULY*, surely;
Specifically, mathematical *COMBINATION* *NECESSARILY* *PRESUPPOSES*
*THE* *HOMOGENEITY* *OF* *THE* *THINGS* *COMBINED* (in the concept of magnitude), but dynamical connection does not require this at all. If it
is a question of the magnitude of something extended, all parts must be homogeneous among themselves and with the whole; in contrast, in the connection of cause and effect homogeneity can indeed be found, but is
not necessary; for the concept of causality (whereby through one thing, something completely different from it is posited) at least does not
require it.
If the objects of the sensible world were taken for things in
themselves, and the previously stated natural laws for laws of things in them- selves, contradiction would be inevitable. In the same way, if the subject of freedom were represented, like the other objects, as a mere appearance, contradiction could again not be avoided, for the same thing would be simultaneously affirmed and denied of the same object in the
same sense.
But if natural necessity is referred only to appearances and freedom
only to things in themselves, then no contradiction arises if both kinds
of causality are assumed or conceded equally, however difficult or
impossible it may be to make causality of the latter kind conceivable." [pages 94, 95]
A plausible ONTIC outcome to our spontaneous propositional METALOGIC consideration of a possible viable arbitrator to any dialectic of
information enquiry and optimal response (ie. as an avenue of enquiry
for further research) is a promising capability sustained by a
realisation that the only NOUMENON entry [zen: 9, row: 5, col: 6, nous:
#61] purveying an intersection of categories #463 / #265 to dialektikós [Greek: διαλεκτικός] as being referenced by the GRAPPLE@[#66, #33, #15,
#78, #73, #54, #68, #15, #61] PROTOTYPE:
MALE: @84 + @169 = #253
FEME: @192 = #192
ONTIC CHECKSUM TOTAL: #445
As convoluted as this may seem, then gives rise to the logical
conclusion that #445 - SELF CONTROL being a virtue in the mastery of
one's #360 - páthos (G3806) ought to be a requisite outcome for any mechanised permissive process of promiscuous selection:
"*MEEKNESS*-G4236:, *TEMPERANCE*-G1466:
#759 as [#80, #100, #1, #70, #300, #8, #200] = praiótēs (G4236): {UMBRA: #759 % #41 = #21} 1) gentleness, mildness, meekness;
#445 as [#5, #3, #20, #100, #1, #300, #5, #10, #1] = enkráteia (G1466): {UMBRA: #445 % #41 = #35} 1) *SELF*-*CONTROL* (the virtue of one who
masters his desires and passions, esp. his sensual appetites);
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#20, #1, #300, #1] = katá (G2596): {UMBRA: #322 % #41 =
#35} 1) down from, through out; 2) according to, toward, along;
Before making any considerations (ie. which is constrained by a
sequential proceeding rather than having any A PRIORITY unity of
apperception of the entire literary work) upon DE ZENGOTITA's recourse
to rationalisations drawn from the American Professor of Philosophy
RICHARD RORTY for his explanation of behavioural contingency (ie. the relationship between a specific response and the frequency, regularity,
and level of reinforcement for that response) as then an impetus for continuity (ie. fashioning the best possible self through continual redescription) and the ego's existential pre-occupation with a
survivalist subjectivity, we ought to reiterate our earlier caveat, that
we are naive with a limitation upon resources, but with an eager desire
for self education (ie. life circumstance precluded us for any formal education) and since we don't have all the answers, our intention is to
then contribute to the UNIVERSE OF DISCOURSE, as not by cause of
rhetorical contrivances nor argumentative contortions, but rather by an effect of #273 - SYNCRETIC PROGRESSION that is primarily concerned with devising a META-NARRATIVE so as to articulate any viability to an
underlying METALOGIC process as then a mechanism possessing an
intermediate capability to facilitate the generation of ideas in the furtherance of our self education process.
Whilst we may ourselves derive some pithy observations from RORTY's
widely held admiration amongst academics, for his understanding of the transition from modernism that describes the period from the 1890s to
1945 to post-modernism which refers to the period after the Second World
War, as especially after 1968.
In light of our provisional hypothesis that ADOLF HITLER within his
TABLE TALK 1941 to 1944, as by cause of implicit concepts expressed
within the segmented narrative content, having then both IDEA / TEMPORAL correspondences, it is likely to have deployed a TERNARY NUMBER TEMPLATE
(ie. meta-descriptor prototypes of the CANON OF SUPREME MYSTERY
published in 4 BCE but known for millennium prior) to then implement
it's FASCIST idealism in being a return to the traditions of Ancient
Rome, by action of PYTHAGOREAN #1080 - HETEROS THEORY OF NUMBER BINOMIAL
as entirely an artifice.
Doubtlessly we will later more properly convey by example this notion
within either this present or some other chapter, nevertheless it raises
a questionable concern about what then properly constitutes a foundation
to an authentic western perennial tradition and whether any temporal
basis for a stages of development distinction made between modern verses post-modern is merely a rhetorical contrivance made in part as a philosophical response to the magnitude of atrocity wrought in the world.
Especially given that the TERNARY NUMBER superordinate basis to the
oriental perennial tradition which is the metaphysical premise for our theoretical NOUMENON has both a COURSE-trochos of NATURE-genesis [James
3:6] chronological anchoring in grounding (ie. "THE REVELATION OF THE MYSTERY, WHICH WAS KEPT SECRET SINCE THE WORLD BEGAN (aiṓnios (G166): eternity)" [Romans 16:25]) as temporal relativity (ie. being a base-7
view of the continuum given 6 x 364 = #2184 days x 49 = 107016 / 293
tropical years of 365.24232 days) to infinity and a corresponding:
PERIHELION (#420, #322, #404, #314, #369, #337, #379, #342)
and
APOHELION (#330, #410, #352, #421, #373, #472, #337, #454)
Binding to the earth's orbit as hypostasis conception given to its
exemplar ANTHROPOCENTRIC singularity.
This TERNARY NUMBER hypostasis consideration for conscious reality
purveys a neural linguistic as rational (22 / 7) circumscribing premise
for cognition which is readily substantiated by means of deploying those
same TERNARY NUMBER meta-descriptor prototypes as a reverse
transcriptase to segment language in thereby making a mirrored
determination against the person's innate will to judge which is
observed to run up against its outer limits as reality. That in all probability (ie. as not within our present scope to resolve) conforms to IMMANUEL KANT's understanding of an unmistakable hint implicit within language, that found a kind of judgment in which the casus itself was manifestly decided (ie. CASUS DATAE LEGIS), although the rule under
which the fallen case fell was still to be found, and would eventually
deny itself entirely to man's power to say. To the elucidation this type
of judgment, he devoted the most heroic of his works. [@3]
On face value, DE ZENGOTITA's invocation of Professor RORTY's
intellectual legacy as a "strict atheist", falls within the quadrant of
a quasi *STRAW* *MAN* fallacy which occurs when someone takes another person's argument or point, then distorts it or exaggerates it in some
kind of extreme way: "Where has Professor RORTY been?"
JÜRGEN HABERMAS in his 12 JUNE 2007 obituary describes the RICHARD RORTY
(4 OCTOBER 1931 to 8 JUNE 2007) as an ironist (ie. having an axiomatic
view as to the nature of vocabulary): "NOTHING IS SACRED TO RORTY THE IRONIST.
ASKED AT THE END OF HIS LIFE ABOUT THE 'HOLY', THE STRICT ATHEIST
ANSWERED WITH WORDS REMINISCENT OF THE YOUNG HEGEL:
#262 - bârak (H1288): *TO* *BE* *BLESSED* as [#9, #5, #30, #8, #10, #200] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO MECHANISTIC BINARY PATHOS as [#9, #5, #30, #8, #200, #8, #10] /
#315 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#8, #9, #5, #30, #8, #200, #5, #50] = thélō (G2309): {UMBRA: #844 % #41 = #24} 1) to
*WILL*, have in mind, intend; 1a) to be resolved or determined, to
purpose; 1b) to desire, to wish; 1c) *TO* *LOVE*; 1c1) to like to do a
thing, be fond of doing; 1d) *TO* *TAKE* *DELIGHT* *IN*, *HAVE* *PLEASURE*;
'MY SENSE OF THE HOLY IS BOUND UP WITH THE HOPE THAT SOME DAY MY REMOTE DESCENDANTS *WILL* LIVE IN A GLOBAL CIVILIZATION IN WHICH *LOVE* IS
PRETTY MUCH THE ONLY LAW.'
In then making a series of petty distortions upon a child's impaired
ability to self-regulate their permissive process in the promiscuous
media selection, DE ZENGOTITA finally condescends with a theist (note
there are two words) retort as if it was really a value that RORTY
holds: "The very word 'parenting,' for God's sake--try to imagine your grandfather saying it".
It properly constitutes a *STRAW* *MAN* fallacy, firstly because
Professor RORTY's maternal grandfather, was WALTER RAUSCHENBUSCH, as a central figure in the Social Gospel movement of the early 20th century.
And secondly due to the accusation being sustained by imputation of our poetic prose which is made in accord RORTY's humanist value expression,
that is conveyed by the Wikipedia resource, where shortly before his
death, RORTY had written a piece called "The Fire of Life", (published
in the November 2007 issue of Poetry magazine), in which he meditates on
his diagnosis and the comfort of poetry. He concludes, "I now wish that
I had spent somewhat more of my life with verse. This is not because I
fear having missed out on truths that are incapable of statement in
prose. [...]
-- DON'T MIND US --
"WATCHERS WE ARE,
DO NOT DARE.
THOUGH IT BE FAR. {DEME: @71}
WE'RE STILL THERE. {ONTIC: @102}
THE MORE YOU SAY.
WE'LL GET TO KNOW.
COME WHAT MAY.
IT WILL BE SO." {@9: Sup: 78 - ON THE VERGE: CHIANG (#343: SEE KANT'S PROLEGOMENA IDEA); Ego: 54 - UNITY: K'UN (#314: @235 --> #449 / #314 - châraph (H2778): *BLASPHEME*, *REPROACH*)}
ONTIC / DEME CHECKSUM TOTAL: #173 as [#6, #7, #100, #50, #10] / [#7,
#100, #50, #10, #6] /
#218 - yârêʼ (H3372): *INSPIRE* *REVERENCE* *AS* *GODLY* *FEAR* *OR* *AWE* as [#6, #5, #7, #100, #50, #10, #600] /
#247 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#40, #7, #100, #50, #10, #600] = zâqên (H2205): {UMBRA: #157 % #41 = #34} 1) old; 1a) *OLD* (*OF* *HUMANS*); 1b) elder (of those having authority);
#343 - DON'T MIND US POEM as [#4, #8, #40, #70, #200, #10, #1, #10] = dēmósios (G1219): {UMBRA: #602 % #41 = #28} 1) *BELONGING* *TO* *THE* *PEOPLE* *OR* *STATE*, *PUBLIC*; 2) publicly, in public places, in full
view of all;
#224 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#4, #200, #20] / [#4, #200, #500] /
#246 as [#6, #4, #200, #20, #10, #6] / [#2, #4, #200, #20, #500] /
#260 as [#30, #4, #200, #20, #6] / [#6, #4, #200, #20, #10, #500] /
#264 as [#4, #200, #20, #600] /
#266 as [#2, #4, #200, #20, #600] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO MECHANISTIC BINARY PATHOS as [#40, #4, #200, #20, #6] /
#279 as [#4, #200, #20, #10, #5, #600] / [#5, #4, #200, #20, #10, #600] /
#281 as [#2, #4, #200, #20, #10, #5, #600] /
#314 - DON'T MIND US POEM as [#30, #4, #200, #20, #20, #600] / [#20, #4, #200, #20, #10, #20, #600] = derek (H1870): {UMBRA: #224 % #41 = #19} 1)
way, road, distance, journey, manner; 1a) *ROAD*, way, path; 1b)
journey; 1c) direction; 1d) *MANNER*, *HABIT*, *WAY*; 1e) *OF* *COURSE*
*OF* *LIFE* (FIG.); 1f) of moral character (fig.);
YOUTUBE: "RUNNING UP THAT HILL (KATE BUSH TRIBUTE) BY LIPS CHOIR
(DECEMBER 2015)"
<https://www.youtube.com/watch?v=ygvsZBbm2d4>
"AND IF I ONLY COULD
I'D MAKE A #314 - *DEAL* WITH GOD
AND I'D GET HIM TO SWAP OUR PLACES
BE RUNNING UP THAT #314 - *ROAD*
BE RUNNING UP THAT #343 - *HILL*
BE RUNNING UP THAT BUILDING
SAY, IF I ONLY COULD, OH"
<https://www.youtube.com/watch?v=K__jHroSfpk>
#293 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#2, #1, #200, #900] /
#343 - DON'T MIND US POEM as [#6, #40, #1, #200, #90, #6] = ʼerets
(H776): {UMBRA: #291 % #41 = #4} 1) land, earth; 1a) earth; 1a1) whole
earth (as opposed to a part); 1a2) earth (as opposed to heaven); 1a3)
earth (inhabitants); 1b) land; 1b1) country, territory; 1b2) district, region; 1b3) tribal territory; 1b4) *PIECE* *OF* *GROUND*; 1b5) land of Canaan, Israel; 1b6) inhabitants of land; 1b7) *SHEOL*, *LAND* *WITHOUT* *RETURN*, (*UNDER*) *WORLD*; 1b8) city (-state); 1c) ground, surface of
the earth; 1c1) ground; 1c2) soil; 1d) (in phrases); 1d1) people of the
land; 1d2) space or distance of country (in measurements of distance);
1d3) level or plain country; 1d4) land of the living; 1d5) end(s) of the earth; 1e) (almost wholly late in usage); 1e1) lands, countries; i)
often in contrast to Canaan;
#332 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#30, #100, #2, #200] /
#314 - DON'T MIND US POEM as [#6, #1, #100, #2, #200, #5] / [#6, #100,
#2, #200, #6] = qâbar (H6912): {UMBRA: #302 % #41 = #15} 1) to bury; 1a) (Qal) to bury; 1b) (Niphal) to be buried; 1c) (Piel) to bury, bury (in masses); 1d) (Pual) *TO* *BE* *BURIED*;
"[THE LORD GOD SAID] AND THOU SHALT GO TO THY FATHERS IN PEACE; THOU
SHALT BE *BURIED*-H6912 IN A GOOD OLD AGE." [Genesis 15:15]
Rather, it is because I would have lived more fully if I had been able
to rattle off more old chestnuts—just as I would have if I had made more close friends. Cultures with richer vocabularies are more fully human—farther removed from the beasts—than those with poorer ones; individual men and women are more fully human when their memories are
amply stocked with verses."
If the writer is not offering an academic treatise then its incumbent
upon them to provide a semantically adequate demarkation between what
could otherwise be false or insubstantial dichotomies which are entirely social constructs, namely he claims that RORTY distinguishes between a "liberal metaphysic" (eg: the modern belief in natural rights).
Which I understand could be a distinction on an universalist or humanist notion of a metaphysics to human nature as #369 - DISCRIMINATING NORM
(course of nature: AVOID HETERONOMY AGAINST AUTONOMY / properly do not
steal the object #369) that doesn't necessarily lead to the preposterous formulation of a liberal theory which marginalizes (ie. other than by
impetus to preserve life and limb), or altogether omits from
considerability, individuals who are entirely bestial as uncivil by
nature [#410 - OBLIGATING NORM (rule based: BEAR NO FALSE WITNESS) /
#451 - MANIFESTING NORM (right or privilege: DO NOT COVET)] in being
unable and unwilling to cognize within the usual humane way, as then a
denial of any sapient characteristic by #215 - SELF CONTRADICTION in fundamentally what it means to be human (homos: 'all one' + sapient: 'wisdom thinker').
Being then supposedly sufficiently distinct from "liberal ironism" (eg:
the postmodern defence of such rights, minus the belief that they are natural). Given that RORTY calls "ironism" a state of mind where people
are completely aware that their knowledge is dependent on their time and place in history, and are therefore somewhat detached from their own
beliefs.
Which I understand to be a defence of any autonomous and sapient
individual right having a prerogative to hymeneal strictures as being divergent from RORTY's unnatural belief, by a consideration made of the septet INTELLECTUS as the theoretical noumenon having an ONTIC
centricity as #41 - "MORAL LAW OF NATURE" with a temporal / spatial (eg: PRINCIPLE OF EMANATION: remember the Sabbath, PRINCIPLE OF PERSISTENCE:
do not steal) premise to its anthropocentric singularity and if number
like words can be so attributed, it has a disposition towards the good.
Since RORTY also postulates that "[...] a belief can still regulate
action, [and] still be thought worth dying for, among people who are
quite aware that this belief is caused by nothing deeper than contingent historical circumstance." [@4]
Arguably this then meets the assertion that RORTY thinks high-culture
types can uphold such values whilst ironising them in the general sense.
But that RORTY doubts the masses can handle this--and the reason he
gives has to do with parenting. Whereby he says that one can't imagine
"a culture whose public rhetoric is ironist ... a culture which
socialised its children in such a way to make them constantly dubious (eg:
The root ONTIC grounding being subject (@102 --> @168) to a
substitutionary mechanism by cause of a binomial #1080 - HETEROS
hypostasis rather than a trinomial HOMOIOS hypostasis which then
dogmatically makes an economy against the human autonomy as fixed mind encapsulation
) about their own process of socialisation."
I'm not sufficiently immersed in academia and consequently have no
access to the minutiae which consists within the dialectic of discourse between the respective proponents within the philosophical faculty to
draw any sound conclusions as to whether a temporal distinction is
therefore an adequate conception to convey a milestone semantical
progression from modernism to post-modernism, however if necessity of
the autonomous and sapient individual right having a prerogative to
hymeneal strictures which sustains the religious economy as its
orthodoxy and the dualistic grounding:
#342
mâbush (H4016): *MALE* *GENITALS*;
katharsía (G167): *OF* *IMPURE* *MOTIVES*; *LUSTFUL* *LIVING*;
Kaîsar (G2541): *CAESAR* (*ROMAN* *EMPEROR*);
shâkab (H7901) *OF* *SEXUAL* *RELATIONS*;
shâbîyl (H7635): *WAY*, *PATH*;

ROMAN #1080 - HETEROS (@1, @5) NUMBER PROTOTYPES
#315
kâmâr (H3649): *PRIEST*;
ágamos (G22): *UNMARRIED*;
porneía (G4202): *ADULTERY*, *FORNICATION*, *HOMOSEXUALITY*, *LESBIANISM*; râʻaʻ (H7489): *BE* *EVIL* *ETHICALLY*;
mirmâh (H4820): *DECEIT*, *TREACHERY*;

TORAH #1080 - HETEROS (@1, @5) NUMBER PROTOTYPES
For how the PAPACY of the ROMAN CATHOLIC CHURCH then defines itself as
being in opposition to "contemporary society," and its relativism or secularism antagonised by, for example, such issues as women's suffrage
in their political as democratic participation and there emancipation
within all aspects of life generally.
Women were excluded from voting in ancient Greece and republican Rome,
as well as in the few democracies that had emerged in Europe by the end
of the 18th century. When the franchise was widened, as it was in the
United Kingdom in 1832, women continued to be denied all voting rights.
The question of women’s voting rights finally became an issue in the
19th century, and the struggle was particularly intense in Great Britain
and the United States, but those countries were not the first to grant
women the right to vote, at least not on a national basis. By the early
years of the 20th century, women had won the right to vote in national elections in New Zealand (1893), Australia (1902), Finland (1906), and
Norway (1913). In Sweden and the United States they had voting rights in
some local elections.
World War I and its aftermath speeded up the enfranchisement of women in
the countries of Europe and elsewhere. In the period 1914–39, women in
28 additional countries acquired either equal voting rights with men or
the right to vote in national elections.
World War I and its aftermath speeded up the enfranchisement of women in
the countries of Europe and elsewhere. In the period 1914–39, women in
28 additional countries acquired either equal voting rights with men or
the right to vote in national elections. [@5]
They are outraged, not at the [CHILD SEXUAL] abuse [AS WANTON BREACHES
OF PRINCEPS CIVITATIS ("First Citizen") / POTESTATE CIVITATIS ("The
Power of The State") BY THE STUBBORNNESS OF BISHOPS AND THE IMPOTENT
POPERY], but at the very idea of a secular authority intruding on sacred precincts over which they have presided for 2000 years. For them, that
is the real issue. The Middle Ages never ended."
Given that the Protestant Reformation in 1517 is sometimes used as a determination for the end of the Middle Ages, we ought to remind DE
ZENGOTITA that the perhaps the earliest known use of the perilous notion
of a "*STRAW* *MAN*" as a symptom of pernicious conduct was by MARTIN
LUTHER in his book ON THE BABYLONIAN CAPTIVITY OF THE CHURCH (1520),
where he is responding to arguments of the Roman Catholic Church and
clergy attempting to delegitimize his criticisms, specifically on the
correct way to serve the Eucharist.
[IMAGE OF STRAW MAN ON SACRED TREE OMITTED]
#417 - ʼĕnôwsh (H582): *MORTAL* MAN*; ʼârar (H779): *MADE* *A* *CURSE*; bayith (H1004): *TEMPLE*; zâbach (H2076): *KILL*; zayith (H2132):
*OLIVE* *TREE*; kesheph (H3785): *SORCERY*; nâgad (H5046):
*CONSPICUOUS*; shâbaʻ (H7650): *TO* *SWEAR*, *ADJURE*; sinʼâh (H8135): *HATING*; enantíos (G1727): *ANTAGONISTIC* *IN* *FEELING* *OR* *ACT*; kakopátheia (G2552): *SUFFERING* *OF* *EVIL*; maínomai (G3105): *TO*
*BE* *MAD* as [#1, #50, #1, #9, #5, #40, #1, #300, #10] = anáthema
(G331): {UMBRA: #107 % #41 = #25} 1) a thing set up or laid by in order
to be kept; 1a) specifically, *AN* *OFFERING* *RESULTING* *FROM* *A*
*VOW*, *WHICH* *AFTER* *BEING* *CONSECRATED* *TO* *A* *GOD* *WAS HUNG*
*UPON* *THE* *WALLS* *OR* *COLUMNS* *OF* *THE* *TEMPLE*, *OR* *PUT* *IN* *SOME* *OTHER* *CONSPICUOUS* *PLACE*; 2) a thing devoted to God without
hope of being redeemed, and if an animal, to be slain; therefore a
person or thing doomed to destruction; 2a) a curse; 2b) a man accursed, devoted to the direst of woes;
<https://www.scmp.com/news/asia/east-asia/article/3181848/ukraine-war-japanese-man-arrested-over-vladimir-putin-straw>
[IMAGE: Since ancient times in Japan, there has been a ritual by which
the doll of the person you want to kill is nailed to the tree of the
shrine to curse and kill. A 72-year-old man was arrested on 15 JUNE 2022
for allegedly nailing a straw doll (one of ten found) bearing the face
of RUSSIAN PRESIDENT VLADIMIR PUTIN to a sacred shinboku tree [from
Middle Chinese-derived elements, as 神 (shin, "god, spirit") + 木 (boku, "tree")] at a Shinto shrine near Tokyo, police said. Published: 0058
HOURS ON 16 JUNE 2022 by SOUTH CHINA MORNING POST]
MARTIN LUTHER states he never asserted that he was "against serving the Eucharist according to one type of practice" (ie. which is a
contemporary issue given refusal as an ecclesiastical #417 - *CURSE*
directed against RAINBOW SASH wearers upon PENTECOST 31 MAY 1998 and 11
JUNE 2000 or more recently made against American Politicians) in his criticisms towards them and in fact they themselves are making this
argument. They're persistence in making this false argument causes him
to coin the phrase in this statement: "THEY ASSERT THE VERY THINGS THEY ASSAIL, OR THEY SET UP A *MAN* OF *STRAW* WHOM THEY MAY ATTACK."
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
@3 - Philippe Nonet, VANDERBILT LAW REVIEW Vol. 48:987-988
@4 - Wikipedia on Richard Rorty, accessed 18 June 2022
@5 - A History of Women's Suffrage, Encyclopaedia Britannica <https://www.britannica.com/topic/woman-suffrage>
Initial Post: 1 June 2022
On 17/6/2022 09:00, dolf wrote:
Quite unabashedly DE ZENGOTITA states that the nurturing of his
childhood was accompanied by "lame attempts at humour, the habitual
affections and maddening intonation" as its course of nature framing
for his #369 - DISCRIMINATING NORM and impetus of #288 - REMEMBRANCE
(whether as dissonance or resonance) being occasioned by action
arising from a conventional habit as #48 - RITUAL (*LI*) characterised
by an agonising #6 - CONTRARIETY (*LI*) of sincere singleness of
heart, an absence of intelligent inquiry through a spontaneous
exercise of #81 - SOVEREIGN (independent action without external
interference) JUXTAPOSITION as then grounding for bridging the gap of
relative experience, with feigned filial affection exhibiting a lack
of #27 - DUTY (*SHIH*) towards any integrity permeating a sensibility
to requital of loyalty as an implied #68 - RIGHT (*MENG*) [孟 MÈNG:
(figuratively) first in series; (figuratively) great, eminent; to
strive; to endeavour derived from Chinese Confucian 'second sage'
philosopher Mèng Kē (372-289 BC) on human nature is righteous and
humane], being instead pre-occupied with self ego by an amusing
puerility: "I used to ask for stories, just to get away from them.
The thing about stories being that, when they told them, they weren't
addressing me directly; they would get lost in the telling, musing on
their lives--much more comfortable all around.
Looking back, I now realise that the stories they told could have
happened anytime, that the focus was always on people and events,
never on atmosphere, style, cultural texture. There was no period
feeling.
Once in a while, they would say something like ["not many people had
cars", "refrigerators weren't electric" or "the iceman cometh" (ie.
not the Broadway play premiered on 9 October 1946) that as dissonance]
certainly had an effect." [page 34]
The #73 - COMPLETION (*CH'ENG*) of this superficial life process as
immersive interoperability into the metarealistic (ie. not only the
pictorial aspect of the perception of other dimensions of reality, but
also the essence of those dimensions and their relation to us as human
beings) nostalgic realms of past persons who are still "exist[ing] in
their own timeless universe [as often epitomised within] really jerky
black-and-white films" is for DE ZENGOTITA a despairing realisation
where existence is constituted by a #215 - *SELF* *CONTRADICTION*
comprising of little more than memorabilia (ie. things that might be
remarkable and potentially worthy of #288 - REMEMBRANCE) fragments
within your possession, as just a little heap of them arrayed at
random, but having no coherent context.
Rather than conceiving that an ONTIC grounding is requisite for the
circumscribing of ontological experience, the possible need of
conformity to meta-principles (eg: propositional dialectic of
information enquiry and optimal response: dialektikós [Greek:
διαλεκτικός] #463 [@137] - DESIRE TO SEEK THE GOOD AS PROSPEROUS OF
MAN'S SENSUOUS NATURE AND UNDERSTANDING OF MAN'S INTELLECTUAL NATURE /
#265 [@202] - TO CHOOSE OR CREATE, SHAPE, FORM OF NEW CONDITIONS,
CIRCUMSTANCES OF TRANSFORMATIONS) and the necessity of meta-descriptor
prototypes which are essential for a vital and continuing presence of
being, the viable solution to any inevitability of an existential
crisis relative to the hypostasis reality, is to validate the "whole
cultural trajectory, it's preservation and capacity to be continuously
recycled" by a permissive "IF IT FEELS GOOD (THEN IT MUST BE)" process
of promiscuous (ie. arbitrary conventions and collocations relative to
time) selection where "mix" is the imperative: "Make your
own--anything. Out of anything ... [as a] collapse into a synchronic
pastiche. [page 35]
And whilst nostalgic dreaming as preoccupied enjoyment might generally
stupefy any prospect of iconoclasm (ie. the action of attacking or
assertively rejecting cherished beliefs and institutions or
established values and practices), but just how long will this
pathological unaccountable hedonism (ie. pleasure of the entire mind
and not just the senses as the highest good) continuity go on?
"FOR WE OURSELVES ALSO WERE SOMETIMES *FOOLISH* {anóētos (G453): 3
APRIL (CRUCIFIXION 33 AD) [ #509 - *YAHAD*]}, *DISOBEDIENT*
{apeithḗs (G545): 13 JANUARY [ #313]}, *DECEIVED* {planáō (G4105):
24 MAY (PENTECOST 33 AD) [ #382]}, SERVING DIVERS LUSTS AND
*PLEASURES*-G2237,
#140 - AN *INNATE* *ONTIC* *SUBSTITUTED* *CONCEPT* as [#8, #4, #70,
#50, #8] /
#343 - SEE KANT'S PROLEGOMENA IDEA as [#8, #4, #70, #50, #1, #10,
#200] = hēdonḗ (G2237): {UMBRA: #140 % #41 = #17} 1) pleasure; 2)
*DESIRES* *FOR* *PLEASURE*;
G2237@{
@1: Sup: 8 - OPPOSITION: KAN (#8); Ego: 8 - OPPOSITION: KAN (#8),
Before making any considerations (ie. which is constrained by a
sequential proceeding rather than having any A PRIORITY unity of
apperception of the entire literary work) upon DE ZENGOTITA's recourse
to rationalisations drawn from the American Professor of Philosophy
RICHARD RORTY for his explanation of behavioural contingency (ie. the relationship between a specific response and the frequency, regularity,
and level of reinforcement for that response) as then an impetus for continuity (ie. fashioning the best possible self through continual redescription) and the ego's existential pre-occupation with a
survivalist subjectivity, we ought to reiterate our earlier caveat, that
we are naive with a limitation upon resources, but with an eager desire
for self education (ie. life circumstance precluded us for any formal education) and since we don't have all the answers, our intention is to
then contribute to the UNIVERSE OF DISCOURSE, as not by cause of
rhetorical contrivances nor argumentative contortions, but rather by an effect of #273 - SYNCRETIC PROGRESSION that is primarily concerned with devising a META-NARRATIVE so as to articulate any viability to an
underlying METALOGIC process as then a mechanism possessing an
intermediate capability to facilitate the generation of ideas in the furtherance of our self education process.
Whilst we may ourselves derive some pithy observations from RORTY's
widely held admiration amongst academics, for his understanding of the transition from modernism that describes the period from the 1890s to
1945 to post-modernism which refers to the period after the Second World
War, as especially after 1968.
In light of our provisional hypothesis that ADOLF HITLER within his
TABLE TALK 1941 to 1944, as by cause of implicit concepts expressed
within the segmented narrative content, having then both IDEA / TEMPORAL correspondences, it is likely to have deployed a TERNARY NUMBER TEMPLATE
(ie. meta-descriptor prototypes of the CANON OF SUPREME MYSTERY
published in 4 BCE but known for millennium prior) to then implement
it's FASCIST idealism in being a return to the traditions of Ancient
Rome, by action of PYTHAGOREAN #1080 - HETEROS THEORY OF NUMBER BINOMIAL
as entirely an artifice.
Doubtlessly we will later more properly convey by example this notion
within either this present or some other chapter, nevertheless it raises
a questionable concern about what then properly constitutes a foundation
to an authentic western perennial tradition and whether any temporal
basis for a stages of development distinction made between modern verses post-modern is merely a rhetorical contrivance made in part as a philosophical response to the magnitude of atrocity wrought in the world.
Especially given that the TERNARY NUMBER superordinate basis to the
oriental perennial tradition which is the metaphysical premise for our theoretical NOUMENON has both a COURSE-trochos of NATURE-genesis [James
3:6] chronological anchoring in grounding (ie. "THE REVELATION OF THE MYSTERY, WHICH WAS KEPT SECRET SINCE THE WORLD BEGAN (aiṓnios (G166): eternity)" [Romans 16:25]) as temporal relativity (ie. being a base-7
view of the continuum given 6 x 364 = #2184 days x 49 = 107016 / 293
tropical years of 365.24232 days) to infinity and a corresponding:
PERIHELION (#420, #322, #404, #314, #369, #337, #379, #342)
and
APOHELION (#330, #410, #352, #421, #373, #472, #337, #454)
Binding to the earth's orbit as hypostasis conception given to its
exemplar ANTHROPOCENTRIC singularity.
This TERNARY NUMBER hypostasis consideration for conscious reality
purveys a neural linguistic as rational (22 / 7) circumscribing premise
for cognition which is readily substantiated by means of deploying those
same TERNARY NUMBER meta-descriptor prototypes as a reverse
transcriptase to segment language in thereby making a mirrored
determination against the person's innate will to judge which is
observed to run up against its outer limits as reality. That in all probability (ie. as not within our present scope to resolve) conforms to IMMANUEL KANT's understanding of an unmistakable hint implicit within language, that found a kind of judgment in which the casus itself was manifestly decided (ie. CASUS DATAE LEGIS), although the rule under
which the fallen case fell was still to be found, and would eventually
deny itself entirely to man's power to say. To the elucidation this type
of judgment, he devoted the most heroic of his works. [@3]
On face value, DE ZENGOTITA's invocation of Professor RORTY's
intellectual legacy as a "strict atheist", falls within the quadrant of
a quasi *STRAW* *MAN* fallacy which occurs when someone takes another person's argument or point, then distorts it or exaggerates it in some
kind of extreme way: "Where has Professor RORTY been?"
JÜRGEN HABERMAS in his 12 JUNE 2007 obituary describes the RICHARD RORTY
(4 OCTOBER 1931 to 8 JUNE 2007) as an ironist (ie. having an axiomatic
view as to the nature of vocabulary): "NOTHING IS SACRED TO RORTY THE IRONIST.
ASKED AT THE END OF HIS LIFE ABOUT THE 'HOLY', THE STRICT ATHEIST
ANSWERED WITH WORDS REMINISCENT OF THE YOUNG HEGEL:
#262 - bârak (H1288): *TO* *BE* *BLESSED* as [#9, #5, #30, #8, #10, #200] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO MECHANISTIC BINARY PATHOS as [#9, #5, #30, #8, #200, #8, #10] /
#315 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#8, #9, #5, #30, #8, #200, #5, #50] = thélō (G2309): {UMBRA: #844 % #41 = #24} 1) to
*WILL*, have in mind, intend; 1a) to be resolved or determined, to
purpose; 1b) to desire, to wish; 1c) *TO* *LOVE*; 1c1) to like to do a
thing, be fond of doing; 1d) *TO* *TAKE* *DELIGHT* *IN*, *HAVE* *PLEASURE*;
'MY SENSE OF THE HOLY IS BOUND UP WITH THE HOPE THAT SOME DAY MY REMOTE DESCENDANTS *WILL* LIVE IN A GLOBAL CIVILIZATION IN WHICH *LOVE* IS
PRETTY MUCH THE ONLY LAW.'
In then making a series of petty distortions upon a child's impaired
ability to self-regulate their permissive process in the promiscuous
media selection, DE ZENGOTITA finally condescends with a theist (note
there are two words) retort as if it was really a value that RORTY
holds: "The very word 'parenting,' for God's sake--try to imagine your grandfather saying it".
It properly constitutes a *STRAW* *MAN* fallacy, firstly because
Professor RORTY's maternal grandfather, was WALTER RAUSCHENBUSCH, as a central figure in the Social Gospel movement of the early 20th century.
And secondly due to the accusation being sustained by imputation of our poetic prose which is made in accord RORTY's humanist value expression,
that is conveyed by the Wikipedia resource, where shortly before his
death, RORTY had written a piece called "The Fire of Life", (published
in the November 2007 issue of Poetry magazine), in which he meditates on
his diagnosis and the comfort of poetry. He concludes, "I now wish that
I had spent somewhat more of my life with verse. This is not because I
fear having missed out on truths that are incapable of statement in
prose. [...]
-- DON'T MIND US --
"WATCHERS WE ARE,
DO NOT DARE.
THOUGH IT BE FAR. {DEME: @71}
WE'RE STILL THERE. {ONTIC: @102}
THE MORE YOU SAY.
WE'LL GET TO KNOW.
COME WHAT MAY.
IT WILL BE SO." {@9: Sup: 78 - ON THE VERGE: CHIANG (#343: SEE KANT'S PROLEGOMENA IDEA); Ego: 54 - UNITY: K'UN (#314: @235 --> #449 / #314 - châraph (H2778): *BLASPHEME*, *REPROACH*)}
ONTIC / DEME CHECKSUM TOTAL: #173 as [#6, #7, #100, #50, #10] / [#7,
#100, #50, #10, #6] /
#218 - yârêʼ (H3372): *INSPIRE* *REVERENCE* *AS* *GODLY* *FEAR* *OR* *AWE* as [#6, #5, #7, #100, #50, #10, #600] /
#247 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#40, #7, #100, #50, #10, #600] = zâqên (H2205): {UMBRA: #157 % #41 = #34} 1) old; 1a) *OLD* (*OF* *HUMANS*); 1b) elder (of those having authority);
#343 - DON'T MIND US POEM as [#4, #8, #40, #70, #200, #10, #1, #10] = dēmósios (G1219): {UMBRA: #602 % #41 = #28} 1) *BELONGING* *TO* *THE* *PEOPLE* *OR* *STATE*, *PUBLIC*; 2) publicly, in public places, in full
view of all;
#224 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#4, #200, #20] / [#4, #200, #500] /
#246 as [#6, #4, #200, #20, #10, #6] / [#2, #4, #200, #20, #500] /
#260 as [#30, #4, #200, #20, #6] / [#6, #4, #200, #20, #10, #500] /
#264 as [#4, #200, #20, #600] /
#266 as [#2, #4, #200, #20, #600] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO MECHANISTIC BINARY PATHOS as [#40, #4, #200, #20, #6] /
#279 as [#4, #200, #20, #10, #5, #600] / [#5, #4, #200, #20, #10, #600] /
#281 as [#2, #4, #200, #20, #10, #5, #600] /
#314 - DON'T MIND US POEM as [#30, #4, #200, #20, #20, #600] / [#20, #4, #200, #20, #10, #20, #600] = derek (H1870): {UMBRA: #224 % #41 = #19} 1)
way, road, distance, journey, manner; 1a) *ROAD*, way, path; 1b)
journey; 1c) direction; 1d) *MANNER*, *HABIT*, *WAY*; 1e) *OF* *COURSE*
*OF* *LIFE* (FIG.); 1f) of moral character (fig.);
YOUTUBE: "RUNNING UP THAT HILL (KATE BUSH TRIBUTE) BY LIPS CHOIR
(DECEMBER 2015)"
<https://www.youtube.com/watch?v=ygvsZBbm2d4>
"AND IF I ONLY COULD
I'D MAKE A #314 - *DEAL* WITH GOD
AND I'D GET HIM TO SWAP OUR PLACES
BE RUNNING UP THAT #314 - *ROAD*
BE RUNNING UP THAT #343 - *HILL*
BE RUNNING UP THAT BUILDING
SAY, IF I ONLY COULD, OH"
<https://www.youtube.com/watch?v=K__jHroSfpk>
#293 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#2, #1, #200, #900] /
#343 - DON'T MIND US POEM as [#6, #40, #1, #200, #90, #6] = ʼerets
(H776): {UMBRA: #291 % #41 = #4} 1) land, earth; 1a) earth; 1a1) whole
earth (as opposed to a part); 1a2) earth (as opposed to heaven); 1a3)
earth (inhabitants); 1b) land; 1b1) country, territory; 1b2) district, region; 1b3) tribal territory; 1b4) *PIECE* *OF* *GROUND*; 1b5) land of Canaan, Israel; 1b6) inhabitants of land; 1b7) *SHEOL*, *LAND* *WITHOUT* *RETURN*, (*UNDER*) *WORLD*; 1b8) city (-state); 1c) ground, surface of
the earth; 1c1) ground; 1c2) soil; 1d) (in phrases); 1d1) people of the
land; 1d2) space or distance of country (in measurements of distance);
1d3) level or plain country; 1d4) land of the living; 1d5) end(s) of the earth; 1e) (almost wholly late in usage); 1e1) lands, countries; i)
often in contrast to Canaan;
#332 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#30, #100, #2, #200] /
#314 - DON'T MIND US POEM as [#6, #1, #100, #2, #200, #5] / [#6, #100,
#2, #200, #6] = qâbar (H6912): {UMBRA: #302 % #41 = #15} 1) to bury; 1a) (Qal) to bury; 1b) (Niphal) to be buried; 1c) (Piel) to bury, bury (in masses); 1d) (Pual) *TO* *BE* *BURIED*;
"[THE LORD GOD SAID] AND THOU SHALT GO TO THY FATHERS IN PEACE; THOU
SHALT BE *BURIED*-H6912 IN A GOOD OLD AGE." [Genesis 15:15]
Rather, it is because I would have lived more fully if I had been able
to rattle off more old chestnuts—just as I would have if I had made more close friends. Cultures with richer vocabularies are more fully human—farther removed from the beasts—than those with poorer ones; individual men and women are more fully human when their memories are
amply stocked with verses."
If the writer is not offering an academic treatise then its incumbent
upon them to provide a semantically adequate demarkation between what
could otherwise be false or insubstantial dichotomies which are entirely social constructs, namely he claims that RORTY distinguishes between a "liberal metaphysic" (eg: the modern belief in natural rights).
Which I understand could be a distinction on an universalist or humanist notion of a metaphysics to human nature as #369 - DISCRIMINATING NORM
(course of nature: AVOID HETERONOMY AGAINST AUTONOMY / properly do not
steal the object #369) that doesn't necessarily lead to the preposterous formulation of a liberal theory which marginalizes (ie. other than by
impetus to preserve life and limb), or altogether omits from
considerability, individuals who are entirely bestial as uncivil by
nature [#410 - OBLIGATING NORM (rule based: BEAR NO FALSE WITNESS) /
#451 - MANIFESTING NORM (right or privilege: DO NOT COVET)] in being
unable and unwilling to cognize within the usual humane way, as then a
denial of any sapient characteristic by #215 - SELF CONTRADICTION in fundamentally what it means to be human (homos: 'all one' + sapient: 'wisdom thinker').
Being then supposedly sufficiently distinct from "liberal ironism" (eg:
the postmodern defence of such rights, minus the belief that they are natural). Given that RORTY calls "ironism" a state of mind where people
are completely aware that their knowledge is dependent on their time and place in history, and are therefore somewhat detached from their own
beliefs.
Which I understand to be a defence of any autonomous and sapient
individual right having a prerogative to hymeneal strictures as being divergent from RORTY's unnatural belief, by a consideration made of the septet INTELLECTUS as the theoretical noumenon having an ONTIC
centricity as #41 - "MORAL LAW OF NATURE" with a temporal / spatial (eg: PRINCIPLE OF EMANATION: remember the Sabbath, PRINCIPLE OF PERSISTENCE:
do not steal) premise to its anthropocentric singularity and if number
like words can be so attributed, it has a disposition towards the good.
Since RORTY also postulates that "[...] a belief can still regulate
action, [and] still be thought worth dying for, among people who are
quite aware that this belief is caused by nothing deeper than contingent historical circumstance." [@4]
Arguably this then meets the assertion that RORTY thinks high-culture
types can uphold such values whilst ironising them in the general sense.
But that RORTY doubts the masses can handle this--and the reason he
gives has to do with parenting. Whereby he says that one can't imagine
"a culture whose public rhetoric is ironist ... a culture which
socialised its children in such a way to make them constantly dubious (eg:
The root ONTIC grounding being subject (@102 --> @168) to a
substitutionary mechanism by cause of a binomial #1080 - HETEROS
hypostasis rather than a trinomial HOMOIOS hypostasis which then
dogmatically makes an economy against the human autonomy as fixed mind encapsulation
) about their own process of socialisation."
I'm not sufficiently immersed in academia and consequently have no
access to the minutiae which consists within the dialectic of discourse between the respective proponents within the philosophical faculty to
draw any sound conclusions as to whether a temporal distinction is
therefore an adequate conception to convey a milestone semantical
progression from modernism to post-modernism, however if necessity of
the autonomous and sapient individual right having a prerogative to
hymeneal strictures which sustains the religious economy as its
orthodoxy and the dualistic grounding:
#342
mâbush (H4016): *MALE* *GENITALS*;
katharsía (G167): *OF* *IMPURE* *MOTIVES*; *LUSTFUL* *LIVING*;
Kaîsar (G2541): *CAESAR* (*ROMAN* *EMPEROR*);
shâkab (H7901) *OF* *SEXUAL* *RELATIONS*;
shâbîyl (H7635): *WAY*, *PATH*;

ROMAN #1080 - HETEROS (@1, @5) NUMBER PROTOTYPES
#315
kâmâr (H3649): *PRIEST*;
ágamos (G22): *UNMARRIED*;
porneía (G4202): *ADULTERY*, *FORNICATION*, *HOMOSEXUALITY*, *LESBIANISM*; râʻaʻ (H7489): *BE* *EVIL* *ETHICALLY*;
mirmâh (H4820): *DECEIT*, *TREACHERY*;

TORAH #1080 - HETEROS (@1, @5) NUMBER PROTOTYPES
For how the PAPACY of the ROMAN CATHOLIC CHURCH then defines itself as
being in opposition to "contemporary society," and its relativism or secularism antagonised by, for example, such issues as women's suffrage
in their political as democratic participation and there emancipation
within all aspects of life generally.
Women were excluded from voting in ancient Greece and republican Rome,
as well as in the few democracies that had emerged in Europe by the end
of the 18th century. When the franchise was widened, as it was in the
United Kingdom in 1832, women continued to be denied all voting rights.
The question of women’s voting rights finally became an issue in the
19th century, and the struggle was particularly intense in Great Britain
and the United States, but those countries were not the first to grant
women the right to vote, at least not on a national basis. By the early
years of the 20th century, women had won the right to vote in national elections in New Zealand (1893), Australia (1902), Finland (1906), and
Norway (1913). In Sweden and the United States they had voting rights in
some local elections.
World War I and its aftermath speeded up the enfranchisement of women in
the countries of Europe and elsewhere. In the period 1914–39, women in
28 additional countries acquired either equal voting rights with men or
the right to vote in national elections.
World War I and its aftermath speeded up the enfranchisement of women in
the countries of Europe and elsewhere. In the period 1914–39, women in
28 additional countries acquired either equal voting rights with men or
the right to vote in national elections. [@5]
They are outraged, not at the [CHILD SEXUAL] abuse [AS WANTON BREACHES
OF PRINCEPS CIVITATIS ("First Citizen") / POTESTATE CIVITATIS ("The
Power of The State") BY THE STUBBORNNESS OF BISHOPS AND THE IMPOTENT
POPERY], but at the very idea of a secular authority intruding on sacred precincts over which they have presided for 2000 years. For them, that
is the real issue. The Middle Ages never ended."
Given that the Protestant Reformation in 1517 is sometimes used as a determination for the end of the Middle Ages, we ought to remind DE
ZENGOTITA that the perhaps the earliest known use of the perilous notion
of a "*STRAW* *MAN*" as a symptom of pernicious conduct was by MARTIN
LUTHER in his book ON THE BABYLONIAN CAPTIVITY OF THE CHURCH (1520),
where he is responding to arguments of the Roman Catholic Church and
clergy attempting to delegitimize his criticisms, specifically on the
correct way to serve the Eucharist.
[IMAGE OF STRAW MAN ON SACRED TREE OMITTED]
#417 - ʼĕnôwsh (H582): *MORTAL* MAN*; ʼârar (H779): *MADE* *A* *CURSE*; bayith (H1004): *TEMPLE*; zâbach (H2076): *KILL*; zayith (H2132):
*OLIVE* *TREE*; kesheph (H3785): *SORCERY*; nâgad (H5046):
*CONSPICUOUS*; shâbaʻ (H7650): *TO* *SWEAR*, *ADJURE*; sinʼâh (H8135): *HATING*; enantíos (G1727): *ANTAGONISTIC* *IN* *FEELING* *OR* *ACT*; kakopátheia (G2552): *SUFFERING* *OF* *EVIL*; maínomai (G3105): *TO*
*BE* *MAD* as [#1, #50, #1, #9, #5, #40, #1, #300, #10] = anáthema
(G331): {UMBRA: #107 % #41 = #25} 1) a thing set up or laid by in order
to be kept; 1a) specifically, *AN* *OFFERING* *RESULTING* *FROM* *A*
*VOW*, *WHICH* *AFTER* *BEING* *CONSECRATED* *TO* *A* *GOD* *WAS HUNG*
*UPON* *THE* *WALLS* *OR* *COLUMNS* *OF* *THE* *TEMPLE*, *OR* *PUT* *IN* *SOME* *OTHER* *CONSPICUOUS* *PLACE*; 2) a thing devoted to God without
hope of being redeemed, and if an animal, to be slain; therefore a
person or thing doomed to destruction; 2a) a curse; 2b) a man accursed, devoted to the direst of woes;
Before making any considerations (ie. which is constrained by a
sequential proceeding rather than having any A PRIORITY unity of
apperception of the entire literary work) upon DE ZENGOTITA's recourse
to rationalisations drawn from the American Professor of Philosophy
RICHARD RORTY for his explanation of behavioural contingency (ie. the relationship between a specific response and the frequency, regularity,
and level of reinforcement for that response) as then an impetus for continuity (ie. fashioning the best possible self through continual redescription) and the ego's existential pre-occupation with a
survivalist subjectivity, we ought to reiterate our earlier caveat, that
we are naive with a limitation upon resources, but with an eager desire
for self education (ie. life circumstance precluded us for any formal education) and since we don't have all the answers, our intention is to
then contribute to the UNIVERSE OF DISCOURSE, as not by cause of
rhetorical contrivances nor argumentative contortions, but rather by an effect of #273 - SYNCRETIC PROGRESSION that is primarily concerned with devising a META-NARRATIVE so as to articulate any viability to an
underlying METALOGIC process as then a mechanism possessing an
intermediate capability to facilitate the generation of ideas in the furtherance of our self education process.
Whilst we may ourselves derive some pithy observations from RORTY's
widely held admiration amongst academics, for his understanding of the transition from modernism that describes the period from the 1890s to
1945 to post-modernism which refers to the period after the Second World
War, as especially after 1968.
In light of our provisional hypothesis that ADOLF HITLER within his
TABLE TALK 1941 to 1944, as by cause of implicit concepts expressed
within the segmented narrative content, having then both IDEA / TEMPORAL correspondences, it is likely to have deployed a TERNARY NUMBER TEMPLATE
(ie. meta-descriptor prototypes of the CANON OF SUPREME MYSTERY
published in 4 BCE but known for millennium prior) to then implement
it's FASCIST idealism in being a return to the traditions of Ancient
Rome, by action of PYTHAGOREAN #1080 - HETEROS THEORY OF NUMBER BINOMIAL
as entirely an artifice.
Doubtlessly we will later more properly convey by example this notion
within either this present or some other chapter, nevertheless it raises
a questionable concern about what then properly constitutes a foundation
to an authentic western perennial tradition and whether any temporal
basis for a stages of development distinction made between modern verses post-modern is merely a rhetorical contrivance made in part as a philosophical response to the magnitude of atrocity wrought in the world.
Especially given that the TERNARY NUMBER superordinate basis to the
oriental perennial tradition which is the metaphysical premise for our theoretical NOUMENON has both a COURSE-trochos of NATURE-genesis [James
3:6] chronological anchoring in grounding (ie. "THE REVELATION OF THE MYSTERY, WHICH WAS KEPT SECRET SINCE THE WORLD BEGAN (aiṓnios (G166): eternity)" [Romans 16:25]) as temporal relativity (ie. being a base-7
view of the continuum given 6 x 364 = #2184 days x 49 = 107016 / 293
tropical years of 365.24232 days) to infinity and a corresponding:
PERIHELION (#420, #322, #404, #314, #369, #337, #379, #342)
and
APOHELION (#330, #410, #352, #421, #373, #472, #337, #454)
Binding to the earth's orbit as hypostasis conception given to its
exemplar ANTHROPOCENTRIC singularity.
This TERNARY NUMBER hypostasis consideration for conscious reality
purveys a neural linguistic as rational (22 / 7) circumscribing premise
for cognition which is readily substantiated by means of deploying those
same TERNARY NUMBER meta-descriptor prototypes as a reverse
transcriptase to segment language in thereby making a mirrored
determination against the person's innate will to judge which is
observed to run up against its outer limits as reality. That in all probability (ie. as not within our present scope to resolve) conforms to IMMANUEL KANT's understanding of an unmistakable hint implicit within language, that found a kind of judgment in which the casus itself was manifestly decided (ie. CASUS DATAE LEGIS), although the rule under
which the fallen case fell was still to be found, and would eventually
deny itself entirely to man's power to say. To the elucidation this type
of judgment, he devoted the most heroic of his works. [@3]
On face value, DE ZENGOTITA's invocation of Professor RORTY's
intellectual legacy as a "strict atheist", falls within the quadrant of
a quasi *STRAW* *MAN* fallacy which occurs when someone takes another person's argument or point, then distorts it or exaggerates it in some
kind of extreme way: "Where has Professor RORTY been?"
JÜRGEN HABERMAS in his 12 JUNE 2007 obituary describes the RICHARD RORTY
(4 OCTOBER 1931 to 8 JUNE 2007) as an ironist (ie. having an axiomatic
view as to the nature of vocabulary): "NOTHING IS SACRED TO RORTY THE IRONIST.
ASKED AT THE END OF HIS LIFE ABOUT THE 'HOLY', THE STRICT ATHEIST
ANSWERED WITH WORDS REMINISCENT OF THE YOUNG HEGEL:
#262 - bârak (H1288): *TO* *BE* *BLESSED* as [#9, #5, #30, #8, #10, #200] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO MECHANISTIC BINARY PATHOS as [#9, #5, #30, #8, #200, #8, #10] /
#315 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#8, #9, #5, #30, #8, #200, #5, #50] = thélō (G2309): {UMBRA: #844 % #41 = #24} 1) to
*WILL*, have in mind, intend; 1a) to be resolved or determined, to
purpose; 1b) to desire, to wish; 1c) *TO* *LOVE*; 1c1) to like to do a
thing, be fond of doing; 1d) *TO* *TAKE* *DELIGHT* *IN*, *HAVE* *PLEASURE*;
'MY SENSE OF THE HOLY IS BOUND UP WITH THE HOPE THAT SOME DAY MY REMOTE DESCENDANTS *WILL* LIVE IN A GLOBAL CIVILIZATION IN WHICH *LOVE* IS
PRETTY MUCH THE ONLY LAW.'
In then making a series of petty distortions upon a child's impaired
ability to self-regulate their permissive process in the promiscuous
media selection, DE ZENGOTITA finally condescends with a theist (note
there are two words) retort as if it was really a value that RORTY
holds: "The very word 'parenting,' for God's sake--try to imagine your grandfather saying it".
It properly constitutes a *STRAW* *MAN* fallacy, firstly because
Professor RORTY's maternal grandfather, was WALTER RAUSCHENBUSCH, as a central figure in the Social Gospel movement of the early 20th century.
And secondly due to the accusation being sustained by imputation of our poetic prose which is made in accord RORTY's humanist value expression,
that is conveyed by the Wikipedia resource, where shortly before his
death, RORTY had written a piece called "The Fire of Life", (published
in the November 2007 issue of Poetry magazine), in which he meditates on
his diagnosis and the comfort of poetry. He concludes, "I now wish that
I had spent somewhat more of my life with verse. This is not because I
fear having missed out on truths that are incapable of statement in
prose. [...]
-- DON'T MIND US --
"WATCHERS WE ARE,
DO NOT DARE.
THOUGH IT BE FAR. {DEME: @71}
WE'RE STILL THERE. {ONTIC: @102}
THE MORE YOU SAY.
WE'LL GET TO KNOW.
COME WHAT MAY.
IT WILL BE SO." {@9: Sup: 78 - ON THE VERGE: CHIANG (#343: SEE KANT'S PROLEGOMENA IDEA); Ego: 54 - UNITY: K'UN (#314: @235 --> #449 / #314 - châraph (H2778): *BLASPHEME*, *REPROACH*)}
ONTIC / DEME CHECKSUM TOTAL: #173 as [#6, #7, #100, #50, #10] / [#7,
#100, #50, #10, #6] /
#218 - yârêʼ (H3372): *INSPIRE* *REVERENCE* *AS* *GODLY* *FEAR* *OR* *AWE* as [#6, #5, #7, #100, #50, #10, #600] /
#247 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#40, #7, #100, #50, #10, #600] = zâqên (H2205): {UMBRA: #157 % #41 = #34} 1) old; 1a) *OLD* (*OF* *HUMANS*); 1b) elder (of those having authority);
#343 - DON'T MIND US POEM as [#4, #8, #40, #70, #200, #10, #1, #10] = dēmósios (G1219): {UMBRA: #602 % #41 = #28} 1) *BELONGING* *TO* *THE* *PEOPLE* *OR* *STATE*, *PUBLIC*; 2) publicly, in public places, in full
view of all;
#224 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#4, #200, #20] / [#4, #200, #500] /
#246 as [#6, #4, #200, #20, #10, #6] / [#2, #4, #200, #20, #500] /
#260 as [#30, #4, #200, #20, #6] / [#6, #4, #200, #20, #10, #500] /
#264 as [#4, #200, #20, #600] /
#266 as [#2, #4, #200, #20, #600] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO MECHANISTIC BINARY PATHOS as [#40, #4, #200, #20, #6] /
#279 as [#4, #200, #20, #10, #5, #600] / [#5, #4, #200, #20, #10, #600] /
#281 as [#2, #4, #200, #20, #10, #5, #600] /
#314 - DON'T MIND US POEM as [#30, #4, #200, #20, #20, #600] / [#20, #4, #200, #20, #10, #20, #600] = derek (H1870): {UMBRA: #224 % #41 = #19} 1)
way, road, distance, journey, manner; 1a) *ROAD*, way, path; 1b)
journey; 1c) direction; 1d) *MANNER*, *HABIT*, *WAY*; 1e) *OF* *COURSE*
*OF* *LIFE* (FIG.); 1f) of moral character (fig.);
YOUTUBE: "RUNNING UP THAT HILL (KATE BUSH TRIBUTE) BY LIPS CHOIR
(DECEMBER 2015)"
<https://www.youtube.com/watch?v=ygvsZBbm2d4>
"AND IF I ONLY COULD
I'D MAKE A #314 - *DEAL* WITH GOD
AND I'D GET HIM TO SWAP OUR PLACES
BE RUNNING UP THAT #314 - *ROAD*
BE RUNNING UP THAT #343 - *HILL*
BE RUNNING UP THAT BUILDING
SAY, IF I ONLY COULD, OH"
<https://www.youtube.com/watch?v=K__jHroSfpk>
#293 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#2, #1, #200, #900] /
#343 - DON'T MIND US POEM as [#6, #40, #1, #200, #90, #6] = ʼerets
(H776): {UMBRA: #291 % #41 = #4} 1) land, earth; 1a) earth; 1a1) whole
earth (as opposed to a part); 1a2) earth (as opposed to heaven); 1a3)
earth (inhabitants); 1b) land; 1b1) country, territory; 1b2) district, region; 1b3) tribal territory; 1b4) *PIECE* *OF* *GROUND*; 1b5) land of Canaan, Israel; 1b6) inhabitants of land; 1b7) *SHEOL*, *LAND* *WITHOUT* *RETURN*, (*UNDER*) *WORLD*; 1b8) city (-state); 1c) ground, surface of
the earth; 1c1) ground; 1c2) soil; 1d) (in phrases); 1d1) people of the
land; 1d2) space or distance of country (in measurements of distance);
1d3) level or plain country; 1d4) land of the living; 1d5) end(s) of the earth; 1e) (almost wholly late in usage); 1e1) lands, countries; i)
often in contrast to Canaan;
#332 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#30, #100, #2, #200] /
#314 - DON'T MIND US POEM as [#6, #1, #100, #2, #200, #5] / [#6, #100,
#2, #200, #6] = qâbar (H6912): {UMBRA: #302 % #41 = #15} 1) to bury; 1a) (Qal) to bury; 1b) (Niphal) to be buried; 1c) (Piel) to bury, bury (in masses); 1d) (Pual) *TO* *BE* *BURIED*;
"[THE LORD GOD SAID] AND THOU SHALT GO TO THY FATHERS IN PEACE; THOU
SHALT BE *BURIED*-H6912 IN A GOOD OLD AGE." [Genesis 15:15]
Rather, it is because I would have lived more fully if I had been able
to rattle off more old chestnuts—just as I would have if I had made more close friends. Cultures with richer vocabularies are more fully human—farther removed from the beasts—than those with poorer ones; individual men and women are more fully human when their memories are
amply stocked with verses."
If the writer is not offering an academic treatise then its incumbent
upon them to provide a semantically adequate demarkation between what
could otherwise be false or insubstantial dichotomies which are entirely social constructs, namely he claims that RORTY distinguishes between a "liberal metaphysic" (eg: the modern belief in natural rights).
Which I understand could be a distinction on an universalist or humanist notion of a metaphysics to human nature as #369 - DISCRIMINATING NORM
(course of nature: AVOID HETERONOMY AGAINST AUTONOMY / properly do not
steal the object #369) that doesn't necessarily lead to the preposterous formulation of a liberal theory which marginalizes (ie. other than by
impetus to preserve life and limb), or altogether omits from
considerability, individuals who are entirely bestial as uncivil by
nature [#410 - OBLIGATING NORM (rule based: BEAR NO FALSE WITNESS) /
#451 - MANIFESTING NORM (right or privilege: DO NOT COVET)] in being
unable and unwilling to cognize within the usual humane way, as then a
denial of any sapient characteristic by #215 - SELF CONTRADICTION in fundamentally what it means to be human (homos: 'all one' + sapient: 'wisdom thinker').
Being then supposedly sufficiently distinct from "liberal ironism" (eg:
the postmodern defence of such rights, minus the belief that they are natural). Given that RORTY calls "ironism" a state of mind where people
are completely aware that their knowledge is dependent on their time and place in history, and are therefore somewhat detached from their own
beliefs.
Which I understand to be a defence of any autonomous and sapient
individual right having a prerogative to hymeneal strictures as being divergent from RORTY's unnatural belief, by a consideration made of the septet INTELLECTUS as the theoretical noumenon having an ONTIC
centricity as #41 - "MORAL LAW OF NATURE" with a temporal / spatial (eg: PRINCIPLE OF EMANATION: remember the Sabbath, PRINCIPLE OF PERSISTENCE:
do not steal) premise to its anthropocentric singularity and if number
like words can be so attributed, it has a disposition towards the good.
Since RORTY also postulates that "[...] a belief can still regulate
action, [and] still be thought worth dying for, among people who are
quite aware that this belief is caused by nothing deeper than contingent historical circumstance." [@4]
Arguably this then meets the assertion that RORTY thinks high-culture
types can uphold such values whilst ironising them in the general sense.
But that RORTY doubts the masses can handle this--and the reason he
gives has to do with parenting. Whereby he says that one can't imagine
"a culture whose public rhetoric is ironist ... a culture which
socialised its children in such a way to make them constantly dubious (eg:
The root ONTIC grounding being subject (@102 --> @168) to a
substitutionary mechanism by cause of a binomial #1080 - HETEROS
hypostasis rather than a trinomial HOMOIOS hypostasis which then
dogmatically makes an economy against the human autonomy as fixed mind encapsulation
) about their own process of socialisation."
I'm not sufficiently immersed in academia and consequently have no
access to the minutiae which consists within the dialectic of discourse between the respective proponents within the philosophical faculty to
draw any sound conclusions as to whether a temporal distinction is
therefore an adequate conception to convey a milestone semantical
progression from modernism to post-modernism, however if necessity of
the autonomous and sapient individual right having a prerogative to
hymeneal strictures which sustains the religious economy as its
orthodoxy and the dualistic grounding:
#342
mâbush (H4016): *MALE* *GENITALS*;
katharsía (G167): *OF* *IMPURE* *MOTIVES*; *LUSTFUL* *LIVING*;
Kaîsar (G2541): *CAESAR* (*ROMAN* *EMPEROR*);
shâkab (H7901) *OF* *SEXUAL* *RELATIONS*;
shâbîyl (H7635): *WAY*, *PATH*;

ROMAN #1080 - HETEROS (@1, @5) NUMBER PROTOTYPES
#315
kâmâr (H3649): *PRIEST*;
ágamos (G22): *UNMARRIED*;
porneía (G4202): *ADULTERY*, *FORNICATION*, *HOMOSEXUALITY*, *LESBIANISM*; râʻaʻ (H7489): *BE* *EVIL* *ETHICALLY*;
mirmâh (H4820): *DECEIT*, *TREACHERY*;

TORAH #1080 - HETEROS (@1, @5) NUMBER PROTOTYPES
For how the PAPACY of the ROMAN CATHOLIC CHURCH then defines itself as
being in opposition to "contemporary society," and its relativism or secularism antagonised by, for example, such issues as women's suffrage
in their political as democratic participation and there emancipation
within all aspects of life generally.
Women were excluded from voting in ancient Greece and republican Rome,
as well as in the few democracies that had emerged in Europe by the end
of the 18th century. When the franchise was widened, as it was in the
United Kingdom in 1832, women continued to be denied all voting rights.
The question of women’s voting rights finally became an issue in the
19th century, and the struggle was particularly intense in Great Britain
and the United States, but those countries were not the first to grant
women the right to vote, at least not on a national basis. By the early
years of the 20th century, women had won the right to vote in national elections in New Zealand (1893), Australia (1902), Finland (1906), and
Norway (1913). In Sweden and the United States they had voting rights in
some local elections.
World War I and its aftermath speeded up the enfranchisement of women in
the countries of Europe and elsewhere. In the period 1914–39, women in
28 additional countries acquired either equal voting rights with men or
the right to vote in national elections.
World War I and its aftermath speeded up the enfranchisement of women in
the countries of Europe and elsewhere. In the period 1914–39, women in
28 additional countries acquired either equal voting rights with men or
the right to vote in national elections. [@5]
They are outraged, not at the [CHILD SEXUAL] abuse [AS WANTON BREACHES
OF PRINCEPS CIVITATIS ("First Citizen") / POTESTATE CIVITATIS ("The
Power of The State") BY THE STUBBORNNESS OF BISHOPS AND THE IMPOTENT
POPERY], but at the very idea of a secular authority intruding on sacred precincts over which they have presided for 2000 years. For them, that
is the real issue. The Middle Ages never ended."
Given that the Protestant Reformation in 1517 is sometimes used as a determination for the end of the Middle Ages, we ought to remind DE
ZENGOTITA that the perhaps the earliest known use of the perilous notion
of a "*STRAW* *MAN*" as a symptom of pernicious conduct was by MARTIN
LUTHER in his book ON THE BABYLONIAN CAPTIVITY OF THE CHURCH (1520),
where he is responding to arguments of the Roman Catholic Church and
clergy attempting to delegitimize his criticisms, specifically on the
correct way to serve the Eucharist.
[IMAGE OF STRAW MAN ON SACRED TREE OMITTED]
#417 - ʼĕnôwsh (H582): *MORTAL* MAN*; ʼârar (H779): *MADE* *A* *CURSE*; bayith (H1004): *TEMPLE*; zâbach (H2076): *KILL*; zayith (H2132):
*OLIVE* *TREE*; kesheph (H3785): *SORCERY*; nâgad (H5046):
*CONSPICUOUS*; shâbaʻ (H7650): *TO* *SWEAR*, *ADJURE*; sinʼâh (H8135): *HATING*; enantíos (G1727): *ANTAGONISTIC* *IN* *FEELING* *OR* *ACT*;
But MARTIN LUTHER vehemently states he never asserted that he was
"against serving the #1827 - EUCHARIST according to any one type of
practice" (ie. which is a contemporary issue given refusal as an ecclesiastical #417 - *ANATHEMA* *CURSE* directed against RAINBOW SASH PROTESTERS upon PENTECOST 31 MAY 1998 and 11 JUNE 2000 or more recently
as threats made against AMERICAN POLITICIANS) in his criticisms towards
them and in fact they themselves are making this argument. They're persistence in making this false argument causes him to coin the phrase
in this statement: "THEY ASSERT THE VERY THINGS THEY ASSAIL, OR THEY SET
UP A *MAN* OF *STRAW* WHOM THEY MAY ATTACK."
YOUTUBE: "2CELLOS - NOW WE ARE FREE - GLADIATOR"
<https://www.youtube.com/watch?v=74CYIdYoQ5w>
"ANOL SHALOM
ANOL SHEH LAY KONNUD DE NE UM
FLAVUM {DEME: @161, ONTIC: @161}
NOM DE LEESH {DEME: @186, ONTIC: @186}
HAM DE NAM UM DAS
LA UM DE
FLAVNE…" {@7: Sup: 12 - YOUTHFULNESS: T'UNG (#304: *PENTECOST* 24 MAY 33 AD); Ego: 6 - CONTRARIETY: LI (#275: *CRUCIFIXION* 3 APRIL 33 AD)}
YOUTUBE: "'HANS ZIMMER / LISA GERRARD (NOW WE ARE FREE)"
<https://www.youtube.com/watch?v=fd6z4lSCqgY>
ONTIC / DEME CHECKSUM TOTAL: #347 as [#30, #1, #60, #6, #200, #10, #600] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #1, #60, #200, #500] / [#10, #1, #60, #200, #50,
#10] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as [#10, #1, #60, #200, #6, #50, #10] /
#303 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#2, #1, #60, #200, #600] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#6, #1, #60, #200, #50, #5, #6] = ʼâçar (H631): {UMBRA: #261 % #41 = #15} 1) to tie, bind, imprison; 1a) (Qal); 1a1) to tie, bind; 1a2) to tie, harness; 1a3)
to bind (with cords); 1a4) *TO* *GIRD* (*RARE* *AND* *LATE*); 1a5) *TO* *BEGIN* *THE* *BATTLE*, *MAKE* *THE* *ATTACK*; 1a6) *OF* *OBLIGATION*
*OF* *OATH* (figurative); 1b) (Niphal) to be imprisoned, bound; 1c)
(Pual) to be taken prisoner;
"WHEREFORE GIRD UP THE LOINS OF YOUR *MIND* {3 APRIL (CRUCIFIXION) [ #156]}, BE SOBER, AND *HOPE* {24 MAY (PENTECOST 33 AD) [ #244,
#300]} TO THE END FOR THE GRACE THAT IS TO BE BROUGHT UNTO YOU AT THE REVELATION OF JESUS CHRIST; AS OBEDIENT CHILDREN, NOT FASHIONING YOURSELVES *ACCORDING* {3 APRIL (CRUCIFIXION) [ #322]} TO THE FORMER LUSTS IN YOUR IGNORANCE: BUT AS HE WHICH HATH *CALLED* {19 JUNE (TIME OF WRITING) [ #80 - *LABOURING* (CH'IN), #280, #312], 13 JANUARY
[ #116], 3 APRIL (CRUCIFIXION) [ #316, #448], 24 MAY (PENTECOST 33 AD) [ #371, #457]}
YOU IS *HOLY* {13 JANUARY [ #215]}, SO BE YE *HOLY* {13 JANUARY [ #215]} IN *ALL* {19 JUNE (TIME OF WRITING) [ #292], 13 JANUARY [ #292, #332, #432]} MANNER OF CONVERSATION; BECAUSE IT IS
*WRITTEN* {13 JANUARY [ #305]}, BE YE *HOLY* {13 JANUARY [ #215],
3 APRIL (CRUCIFIXION) [ #448]} ; FOR I *AM* {3 APRIL (CRUCIFIXION) [ #275 - *EXISTENT* *ONE*, #516], 24 MAY (PENTECOST 33 AD) [ #106, #223, #300, #421]} *HOLY* {13 JANUARY [ #215]}
." [1Peter 1:13-16]
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS *ROOT* *TO*
*MECHANISTIC* *BINARY* *PATHOS* as [#6, #8, #200, #6, #700] /
#304 as [#40, #8, #200, #6, #700] = chârôwn (H2740): {UMBRA: #264 % #41
= #18} 1) anger, heat, burning (of anger); 1a) *ALWAYS* *USED* *OF*
*GOD'S* *ANGER*;
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #10, #8, #200, #800] / #314 - DON'T MIND US POEM / *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY as [#8, #200, #80, #6, #500] /
#318 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#30, #8, #200, #800] /
#324 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#8, #6, #200, #80, #10, #500] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#40, #8,
#200, #800] / #330 - *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as [#2,
#8, #200, #80, #600] /
#354 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#8, #200, #80, #6, #50,
#10] /
#364 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #8, #200, #80, #6, #50, #10] = châraph (H2778): {UMBRA: #288 % #41
= #1} 1) *TO* *REPROACH*, *TAUNT*, *BLASPHEME*, *DEFY*, *JEOPARDISE*,
*RAIL*, *UPBRAID*; 1a) (Qal) to reproach; 1b) (Piel) to reproach, defy, taunt; 2) (Qal) to winter, spend harvest time, remain in harvest time;
3) (Niphal) to acquire, be betrothed;
#275 as [#5, #60, #10, #200] = héxis (G1838): {UMBRA: #275 % #41 = #29}
1) *A* *HABIT* *WHETHER* *OF* *BODY* *OR* *MIND*; 2) a power acquired by custom, practice, use;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#5, #7, #8, #200, #5, #50] /
#340 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#7, #8,
#200, #70, #40, #5, #9, #1] = záō (G2198): {UMBRA: #808 % #41 = #29} 1)
to live, breathe, be among the living (not lifeless, not dead); 2) to
enjoy real life; 2a) *TO* *HAVE* *TRUE* *LIFE* *AND* *WORTHY* *OF* *THE* *NAME*; 2b) *ACTIVE*, *BLESSED*, *ENDLESS* *IN* *THE* *KINGDOM* *OF*
*GOD*; 3) to live i.e. pass life, in the manner of the living and
acting; 3a) *OF* *MORTALS* *OR* *CHARACTER*; 4) *LIVING* *WATER*,
*HAVING* *VITAL* *POWER* *IN* *ITSELF* *AND* *EXERTING* *THE* *SAME*
*UPON* *THE* *SOUL*; 5) metaph. to be in full vigour; 5a) to be fresh, strong, efficient,; 5b) as adj. active, powerful, efficacious;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#200, #70, #5] /
#287 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#6, #200, #6, #70, #5] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #200, #70, #6, #600] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#5, #200, #6, #70, #10, #600] / [#6, #5, #200, #70, #10, #600] / / #336- *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF
JESUS ON 3 APRIL 33 AD / SUNDAY 19 JUNE 2022 as [#10, #200, #70, #6,
#700] = râʻâh (H7462): {UMBRA: #275 % #41 = #29} 1) *TO* *PASTURE*, *TEND*, *GRAZE*, *FEED*; 1a) (Qal); 1a1) to tend, pasture; i) *TO* *SHEPHERD*; ii) *OF* *RULER*, *TEACHER* (fig); iii) of people as flock
(fig); iv) shepherd, herdsman (subst); 1a2) to feed, graze; i) of cows,
sheep etc (literal); ii) *OF* *IDOLATER*, *ISRAEL* *AS* *FLOCK* (fig);
1a3) (Hiphil) shepherd, shepherdess; 1b) to associate with, be a friend
of (meaning probable); 1b1) (Qal) to associate with; 1b2) (Hithpael) to
be companions; 1c) (Piel) to be a special friend;
"THUS SAITH THE LORD GOD; BEHOLD, I AM AGAINST THE *SHEPHERDS*-H7462;
AND I WILL REQUIRE MY FLOCK AT THEIR HAND, AND CAUSE THEM TO CEASE FROM *FEEDING*-H7462 THE FLOCK; NEITHER SHALL THE *SHEPHERDS*-H7462
*FEED*-H7462 THEMSELVES ANY MORE; FOR I WILL DELIVER MY FLOCK FROM THEIR MOUTH, THAT THEY MAY NOT BE MEAT FOR THEM." [Ezekiel 34:10]
On 18/6/2022 16:56, dolf wrote:
Before making any considerations (ie. which is constrained by a
sequential proceeding rather than having any A PRIORITY unity of
apperception of the entire literary work) upon DE ZENGOTITA's recourse
to rationalisations drawn from the American Professor of Philosophy
RICHARD RORTY for his explanation of behavioural contingency (ie. the
relationship between a specific response and the frequency,
regularity, and level of reinforcement for that response) as then an
impetus for continuity (ie. fashioning the best possible self through
continual redescription) and the ego's existential pre-occupation with
a survivalist subjectivity, we ought to reiterate our earlier caveat,
that we are naive with a limitation upon resources, but with an eager
desire for self education (ie. life circumstance precluded us for any
formal education) and since we don't have all the answers, our
intention is to then contribute to the UNIVERSE OF DISCOURSE, as not
by cause of rhetorical contrivances nor argumentative contortions, but
rather by an effect of #273 - SYNCRETIC PROGRESSION that is primarily
concerned with devising a META-NARRATIVE so as to articulate any
viability to an underlying METALOGIC process as then a mechanism
possessing an intermediate capability to facilitate the generation of
ideas in the furtherance of our self education process.
Whilst we may ourselves derive some pithy observations from RORTY's
widely held admiration amongst academics, for his understanding of the
transition from modernism that describes the period from the 1890s to
1945 to post-modernism which refers to the period after the Second
World War, as especially after 1968.
In light of our provisional hypothesis that ADOLF HITLER within his
TABLE TALK 1941 to 1944, as by cause of implicit concepts expressed
within the segmented narrative content, having then both IDEA /
TEMPORAL correspondences, it is likely to have deployed a TERNARY
NUMBER TEMPLATE (ie. meta-descriptor prototypes of the CANON OF
SUPREME MYSTERY published in 4 BCE but known for millennium prior) to
then implement it's FASCIST idealism in being a return to the
traditions of Ancient Rome, by action of PYTHAGOREAN #1080 - HETEROS
THEORY OF NUMBER BINOMIAL as entirely an artifice.
Doubtlessly we will later more properly convey by example this notion
within either this present or some other chapter, nevertheless it
raises a questionable concern about what then properly constitutes a
foundation to an authentic western perennial tradition and whether any
temporal basis for a stages of development distinction made between
modern verses post-modern is merely a rhetorical contrivance made in
part as a philosophical response to the magnitude of atrocity wrought
in the world.
Especially given that the TERNARY NUMBER superordinate basis to the
oriental perennial tradition which is the metaphysical premise for our
theoretical NOUMENON has both a COURSE-trochos of NATURE-genesis
[James 3:6] chronological anchoring in grounding (ie. "THE REVELATION
OF THE MYSTERY, WHICH WAS KEPT SECRET SINCE THE WORLD BEGAN (aiṓnios
(G166): eternity)" [Romans 16:25]) as temporal relativity (ie. being a
base-7 view of the continuum given 6 x 364 = #2184 days x 49 = 107016
/ 293 tropical years of 365.24232 days) to infinity and a corresponding:
PERIHELION (#420, #322, #404, #314, #369, #337, #379, #342)
and
APOHELION (#330, #410, #352, #421, #373, #472, #337, #454)
Binding to the earth's orbit as hypostasis conception given to its
exemplar ANTHROPOCENTRIC singularity.
This TERNARY NUMBER hypostasis consideration for conscious reality
purveys a neural linguistic as rational (22 / 7) circumscribing
premise for cognition which is readily substantiated by means of
deploying those same TERNARY NUMBER meta-descriptor prototypes as a
reverse transcriptase to segment language in thereby making a mirrored
determination against the person's innate will to judge which is
observed to run up against its outer limits as reality. That in all
probability (ie. as not within our present scope to resolve) conforms
to IMMANUEL KANT's understanding of an unmistakable hint implicit
within language, that found a kind of judgment in which the casus
itself was manifestly decided (ie. CASUS DATAE LEGIS), although the
rule under which the fallen case fell was still to be found, and would
eventually deny itself entirely to man's power to say. To the
elucidation this type of judgment, he devoted the most heroic of his
works. [@3]
On face value, DE ZENGOTITA's invocation of Professor RORTY's
intellectual legacy as a "strict atheist", falls within the quadrant
of a quasi *STRAW* *MAN* fallacy which occurs when someone takes
another person's argument or point, then distorts it or exaggerates it
in some kind of extreme way: "Where has Professor RORTY been?"
JÜRGEN HABERMAS in his 12 JUNE 2007 obituary describes the RICHARD
RORTY (4 OCTOBER 1931 to 8 JUNE 2007) as an ironist (ie. having an
axiomatic view as to the nature of vocabulary): "NOTHING IS SACRED TO
RORTY THE IRONIST.
ASKED AT THE END OF HIS LIFE ABOUT THE 'HOLY', THE STRICT ATHEIST
ANSWERED WITH WORDS REMINISCENT OF THE YOUNG HEGEL:
#262 - bârak (H1288): *TO* *BE* *BLESSED* as [#9, #5, #30, #8,
#10, #200] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO
MECHANISTIC BINARY PATHOS as [#9, #5, #30, #8, #200, #8, #10] /
#315 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#8, #9, #5,
#30, #8, #200, #5, #50] = thélō (G2309): {UMBRA: #844 % #41 = #24} 1)
to *WILL*, have in mind, intend; 1a) to be resolved or determined, to
purpose; 1b) to desire, to wish; 1c) *TO* *LOVE*; 1c1) to like to do a
thing, be fond of doing; 1d) *TO* *TAKE* *DELIGHT* *IN*, *HAVE*
*PLEASURE*;
'MY SENSE OF THE HOLY IS BOUND UP WITH THE HOPE THAT SOME DAY MY
REMOTE DESCENDANTS *WILL* LIVE IN A GLOBAL CIVILIZATION IN WHICH
*LOVE* IS PRETTY MUCH THE ONLY LAW.'
In then making a series of petty distortions upon a child's impaired
ability to self-regulate their permissive process in the promiscuous
media selection, DE ZENGOTITA finally condescends with a theist (note
there are two words) retort as if it was really a value that RORTY
holds: "The very word 'parenting,' for God's sake--try to imagine your
grandfather saying it".
It properly constitutes a *STRAW* *MAN* fallacy, firstly because
Professor RORTY's maternal grandfather, was WALTER RAUSCHENBUSCH, as a
central figure in the Social Gospel movement of the early 20th century.
And secondly due to the accusation being sustained by imputation of
our poetic prose which is made in accord RORTY's humanist value
expression, that is conveyed by the Wikipedia resource, where shortly
before his death, RORTY had written a piece called "The Fire of Life",
(published in the November 2007 issue of Poetry magazine), in which he
meditates on his diagnosis and the comfort of poetry. He concludes, "I
now wish that I had spent somewhat more of my life with verse. This is
not because I fear having missed out on truths that are incapable of
statement in prose. [...]
-- DON'T MIND US --
"WATCHERS WE ARE,
DO NOT DARE.
THOUGH IT BE FAR. {DEME: @71}
WE'RE STILL THERE. {ONTIC: @102}
THE MORE YOU SAY.
WE'LL GET TO KNOW.
COME WHAT MAY.
IT WILL BE SO." {@9: Sup: 78 - ON THE VERGE: CHIANG (#343: SEE KANT'S
PROLEGOMENA IDEA); Ego: 54 - UNITY: K'UN (#314: @235 --> #449 / #314 -
châraph (H2778): *BLASPHEME*, *REPROACH*)}
ONTIC / DEME CHECKSUM TOTAL: #173 as [#6, #7, #100, #50, #10] / [#7,
#100, #50, #10, #6] /
#218 - yârêʼ (H3372): *INSPIRE* *REVERENCE* *AS* *GODLY* *FEAR* >> *OR* *AWE* as [#6, #5, #7, #100, #50, #10, #600] /
#247 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#40, #7, #100, >> #50, #10, #600] = zâqên (H2205): {UMBRA: #157 % #41 = #34} 1) old; 1a)
*OLD* (*OF* *HUMANS*); 1b) elder (of those having authority);
#343 - DON'T MIND US POEM as [#4, #8, #40, #70, #200, #10, #1, #10] =
dēmósios (G1219): {UMBRA: #602 % #41 = #28} 1) *BELONGING* *TO* *THE*
*PEOPLE* *OR* *STATE*, *PUBLIC*; 2) publicly, in public places, in
full view of all;
#224 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#4, #200, #20] >> / [#4, #200, #500] /
#246 as [#6, #4, #200, #20, #10, #6] / [#2, #4, #200, #20, #500] / >> #260 as [#30, #4, #200, #20, #6] / [#6, #4, #200, #20, #10, >> #500] /
#264 as [#4, #200, #20, #600] /
#266 as [#2, #4, #200, #20, #600] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO
MECHANISTIC BINARY PATHOS as [#40, #4, #200, #20, #6] /
#279 as [#4, #200, #20, #10, #5, #600] / [#5, #4, #200, #20, #10, >> #600] /
#281 as [#2, #4, #200, #20, #10, #5, #600] /
#314 - DON'T MIND US POEM as [#30, #4, #200, #20, #20, #600] / [#20,
#4, #200, #20, #10, #20, #600] = derek (H1870): {UMBRA: #224 % #41 =
#19} 1) way, road, distance, journey, manner; 1a) *ROAD*, way, path;
1b) journey; 1c) direction; 1d) *MANNER*, *HABIT*, *WAY*; 1e) *OF*
*COURSE* *OF* *LIFE* (FIG.); 1f) of moral character (fig.);
YOUTUBE: "RUNNING UP THAT HILL (KATE BUSH TRIBUTE) BY LIPS CHOIR
(DECEMBER 2015)"
<https://www.youtube.com/watch?v=ygvsZBbm2d4>
"AND IF I ONLY COULD
I'D MAKE A #314 - *DEAL* WITH GOD
AND I'D GET HIM TO SWAP OUR PLACES
BE RUNNING UP THAT #314 - *ROAD*
BE RUNNING UP THAT #343 - *HILL*
BE RUNNING UP THAT BUILDING
SAY, IF I ONLY COULD, OH"
<https://www.youtube.com/watch?v=K__jHroSfpk>
#293 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#2, #1, #200,
#900] /
#343 - DON'T MIND US POEM as [#6, #40, #1, #200, #90, #6] = ʼerets
(H776): {UMBRA: #291 % #41 = #4} 1) land, earth; 1a) earth; 1a1) whole
earth (as opposed to a part); 1a2) earth (as opposed to heaven); 1a3)
earth (inhabitants); 1b) land; 1b1) country, territory; 1b2) district,
region; 1b3) tribal territory; 1b4) *PIECE* *OF* *GROUND*; 1b5) land
of Canaan, Israel; 1b6) inhabitants of land; 1b7) *SHEOL*, *LAND*
*WITHOUT* *RETURN*, (*UNDER*) *WORLD*; 1b8) city (-state); 1c) ground,
surface of the earth; 1c1) ground; 1c2) soil; 1d) (in phrases); 1d1)
people of the land; 1d2) space or distance of country (in measurements
of distance); 1d3) level or plain country; 1d4) land of the living;
1d5) end(s) of the earth; 1e) (almost wholly late in usage); 1e1)
lands, countries; i) often in contrast to Canaan;
#332 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#30, #100, #2, >> #200] /
#314 - DON'T MIND US POEM as [#6, #1, #100, #2, #200, #5] / [#6, #100,
#2, #200, #6] = qâbar (H6912): {UMBRA: #302 % #41 = #15} 1) to bury;
1a) (Qal) to bury; 1b) (Niphal) to be buried; 1c) (Piel) to bury, bury
(in masses); 1d) (Pual) *TO* *BE* *BURIED*;
"[THE LORD GOD SAID] AND THOU SHALT GO TO THY FATHERS IN PEACE; THOU
SHALT BE *BURIED*-H6912 IN A GOOD OLD AGE." [Genesis 15:15]
Rather, it is because I would have lived more fully if I had been able
to rattle off more old chestnuts—just as I would have if I had made
more close friends. Cultures with richer vocabularies are more fully
human—farther removed from the beasts—than those with poorer ones;
individual men and women are more fully human when their memories are
amply stocked with verses."
If the writer is not offering an academic treatise then its incumbent
upon them to provide a semantically adequate demarkation between what
could otherwise be false or insubstantial dichotomies which are
entirely social constructs, namely he claims that RORTY distinguishes
between a "liberal metaphysic" (eg: the modern belief in natural rights).
Which I understand could be a distinction on an universalist or
humanist notion of a metaphysics to human nature as #369 -
DISCRIMINATING NORM (course of nature: AVOID HETERONOMY AGAINST
AUTONOMY / properly do not steal the object #369) that doesn't
necessarily lead to the preposterous formulation of a liberal theory
which marginalizes (ie. other than by impetus to preserve life and
limb), or altogether omits from considerability, individuals who are
entirely bestial as uncivil by nature [#410 - OBLIGATING NORM (rule
based: BEAR NO FALSE WITNESS) / #451 - MANIFESTING NORM (right or
privilege: DO NOT COVET)] in being unable and unwilling to cognize
within the usual humane way, as then a denial of any sapient
characteristic by #215 - SELF CONTRADICTION in fundamentally what it
means to be human (homos: 'all one' + sapient: 'wisdom thinker').
Being then supposedly sufficiently distinct from "liberal ironism"
(eg: the postmodern defence of such rights, minus the belief that they
are natural). Given that RORTY calls "ironism" a state of mind where
people are completely aware that their knowledge is dependent on their
time and place in history, and are therefore somewhat detached from
their own beliefs.
Which I understand to be a defence of any autonomous and sapient
individual right having a prerogative to hymeneal strictures as being
divergent from RORTY's unnatural belief, by a consideration made of
the septet INTELLECTUS as the theoretical noumenon having an ONTIC
centricity as #41 - "MORAL LAW OF NATURE" with a temporal / spatial
(eg: PRINCIPLE OF EMANATION: remember the Sabbath, PRINCIPLE OF
PERSISTENCE: do not steal) premise to its anthropocentric singularity
and if number like words can be so attributed, it has a disposition
towards the good.
Since RORTY also postulates that "[...] a belief can still regulate
action, [and] still be thought worth dying for, among people who are
quite aware that this belief is caused by nothing deeper than
contingent historical circumstance." [@4]
Arguably this then meets the assertion that RORTY thinks high-culture
types can uphold such values whilst ironising them in the general
sense. But that RORTY doubts the masses can handle this--and the
reason he gives has to do with parenting. Whereby he says that one
can't imagine "a culture whose public rhetoric is ironist ... a
culture which socialised its children in such a way to make them
constantly dubious (eg:
The root ONTIC grounding being subject (@102 --> @168) to a
substitutionary mechanism by cause of a binomial #1080 - HETEROS
hypostasis rather than a trinomial HOMOIOS hypostasis which then
dogmatically makes an economy against the human autonomy as fixed mind
encapsulation
) about their own process of socialisation."
I'm not sufficiently immersed in academia and consequently have no
access to the minutiae which consists within the dialectic of
discourse between the respective proponents within the philosophical
faculty to draw any sound conclusions as to whether a temporal
distinction is therefore an adequate conception to convey a milestone
semantical progression from modernism to post-modernism, however if
necessity of the autonomous and sapient individual right having a
prerogative to hymeneal strictures which sustains the religious
economy as its orthodoxy and the dualistic grounding:
#342
mâbush (H4016): *MALE* *GENITALS*;
katharsía (G167): *OF* *IMPURE* *MOTIVES*; *LUSTFUL* *LIVING*;
Kaîsar (G2541): *CAESAR* (*ROMAN* *EMPEROR*);
shâkab (H7901) *OF* *SEXUAL* *RELATIONS*;
shâbîyl (H7635): *WAY*, *PATH*;

ROMAN #1080 - HETEROS (@1, @5) NUMBER PROTOTYPES
#315
But MARTIN LUTHER vehemently states he never asserted that he was
"against serving the #1827 - EUCHARIST according to any one type of
practice" (ie. which is a contemporary issue given refusal as an ecclesiastical #417 - *ANATHEMA* *CURSE* directed against RAINBOW SASH PROTESTERS upon PENTECOST 31 MAY 1998 and 11 JUNE 2000 or more recently
as threats made against AMERICAN POLITICIANS) in his criticisms towards
them and in fact they themselves are making this argument. They're persistence in making this false argument causes him to coin the phrase
in this statement: "THEY ASSERT THE VERY THINGS THEY ASSAIL, OR THEY SET
UP A *MAN* OF *STRAW* WHOM THEY MAY ATTACK."
YOUTUBE: "2CELLOS - NOW WE ARE FREE - GLADIATOR"
<https://www.youtube.com/watch?v=74CYIdYoQ5w>
"ANOL SHALOM
ANOL SHEH LAY KONNUD DE NE UM
FLAVUM {DEME: @161, ONTIC: @161}
NOM DE LEESH {DEME: @186, ONTIC: @186}
HAM DE NAM UM DAS
LA UM DE
FLAVNE…" {@7: Sup: 12 - YOUTHFULNESS: T'UNG (#304: *PENTECOST* 24 MAY 33 AD); Ego: 6 - CONTRARIETY: LI (#275: *CRUCIFIXION* 3 APRIL 33 AD)}
YOUTUBE: "'HANS ZIMMER / LISA GERRARD (NOW WE ARE FREE)"
<https://www.youtube.com/watch?v=fd6z4lSCqgY>
ONTIC / DEME CHECKSUM TOTAL: #347 as [#30, #1, #60, #6, #200, #10, #600] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #1, #60, #200, #500] / [#10, #1, #60, #200, #50,
#10] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as [#10, #1, #60, #200, #6, #50, #10] /
#303 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#2, #1, #60, #200, #600] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#6, #1, #60, #200, #50, #5, #6] = ʼâçar (H631): {UMBRA: #261 % #41 = #15} 1) to tie, bind, imprison; 1a) (Qal); 1a1) to tie, bind; 1a2) to tie, harness; 1a3)
to bind (with cords); 1a4) *TO* *GIRD* (*RARE* *AND* *LATE*); 1a5) *TO* *BEGIN* *THE* *BATTLE*, *MAKE* *THE* *ATTACK*; 1a6) *OF* *OBLIGATION*
*OF* *OATH* (figurative); 1b) (Niphal) to be imprisoned, bound; 1c)
(Pual) to be taken prisoner;
"WHEREFORE GIRD UP THE LOINS OF YOUR *MIND* {3 APRIL (CRUCIFIXION) [ #156]}, BE SOBER, AND *HOPE* {24 MAY (PENTECOST 33 AD) [ #244,
#300]} TO THE END FOR THE GRACE THAT IS TO BE BROUGHT UNTO YOU AT THE REVELATION OF JESUS CHRIST; AS OBEDIENT CHILDREN, NOT FASHIONING YOURSELVES *ACCORDING* {3 APRIL (CRUCIFIXION) [ #322]} TO THE FORMER LUSTS IN YOUR IGNORANCE: BUT AS HE WHICH HATH *CALLED* {19 JUNE (TIME OF WRITING) [ #80 - *LABOURING* (CH'IN), #280, #312], 13 JANUARY
[ #116], 3 APRIL (CRUCIFIXION) [ #316, #448], 24 MAY (PENTECOST 33 AD) [ #371, #457]}
YOU IS *HOLY* {13 JANUARY [ #215]}, SO BE YE *HOLY* {13 JANUARY [ #215]} IN *ALL* {19 JUNE (TIME OF WRITING) [ #292], 13 JANUARY [ #292, #332, #432]} MANNER OF CONVERSATION; BECAUSE IT IS
*WRITTEN* {13 JANUARY [ #305]}, BE YE *HOLY* {13 JANUARY [ #215],
3 APRIL (CRUCIFIXION) [ #448]} ; FOR I *AM* {3 APRIL (CRUCIFIXION) [ #275 - *EXISTENT* *ONE*, #516], 24 MAY (PENTECOST 33 AD) [ #106, #223, #300, #421]} *HOLY* {13 JANUARY [ #215]}
." [1Peter 1:13-16]
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS *ROOT* *TO*
*MECHANISTIC* *BINARY* *PATHOS* as [#6, #8, #200, #6, #700] /
#304 as [#40, #8, #200, #6, #700] = chârôwn (H2740): {UMBRA: #264 % #41
= #18} 1) anger, heat, burning (of anger); 1a) *ALWAYS* *USED* *OF*
*GOD'S* *ANGER*;
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #10, #8, #200, #800] / #314 - DON'T MIND US POEM / *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY as [#8, #200, #80, #6, #500] /
#318 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#30, #8, #200, #800] /
#324 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#8, #6, #200, #80, #10, #500] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#40, #8,
#200, #800] / #330 - *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as [#2,
#8, #200, #80, #600] /
#354 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#8, #200, #80, #6, #50,
#10] /
#364 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #8, #200, #80, #6, #50, #10] = châraph (H2778): {UMBRA: #288 % #41
= #1} 1) *TO* *REPROACH*, *TAUNT*, *BLASPHEME*, *DEFY*, *JEOPARDISE*,
*RAIL*, *UPBRAID*; 1a) (Qal) to reproach; 1b) (Piel) to reproach, defy, taunt; 2) (Qal) to winter, spend harvest time, remain in harvest time;
3) (Niphal) to acquire, be betrothed;
#275 as [#5, #60, #10, #200] = héxis (G1838): {UMBRA: #275 % #41 = #29}
1) *A* *HABIT* *WHETHER* *OF* *BODY* *OR* *MIND*; 2) a power acquired by custom, practice, use;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#5, #7, #8, #200, #5, #50] /
#340 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#7, #8,
#200, #70, #40, #5, #9, #1] = záō (G2198): {UMBRA: #808 % #41 = #29} 1)
to live, breathe, be among the living (not lifeless, not dead); 2) to
enjoy real life; 2a) *TO* *HAVE* *TRUE* *LIFE* *AND* *WORTHY* *OF* *THE* *NAME*; 2b) *ACTIVE*, *BLESSED*, *ENDLESS* *IN* *THE* *KINGDOM* *OF*
*GOD*; 3) to live i.e. pass life, in the manner of the living and
acting; 3a) *OF* *MORTALS* *OR* *CHARACTER*; 4) *LIVING* *WATER*,
*HAVING* *VITAL* *POWER* *IN* *ITSELF* *AND* *EXERTING* *THE* *SAME*
*UPON* *THE* *SOUL*; 5) metaph. to be in full vigour; 5a) to be fresh, strong, efficient,; 5b) as adj. active, powerful, efficacious;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#200, #70, #5] /
#287 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#6, #200, #6, #70, #5] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #200, #70, #6, #600] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#5, #200, #6, #70, #10, #600] / [#6, #5, #200, #70, #10, #600] / / #336- *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF
JESUS ON 3 APRIL 33 AD / SUNDAY 19 JUNE 2022 as [#10, #200, #70, #6,
#700] = râʻâh (H7462): {UMBRA: #275 % #41 = #29} 1) *TO* *PASTURE*, *TEND*, *GRAZE*, *FEED*; 1a) (Qal); 1a1) to tend, pasture; i) *TO* *SHEPHERD*; ii) *OF* *RULER*, *TEACHER* (fig); iii) of people as flock
(fig); iv) shepherd, herdsman (subst); 1a2) to feed, graze; i) of cows,
sheep etc (literal); ii) *OF* *IDOLATER*, *ISRAEL* *AS* *FLOCK* (fig);
1a3) (Hiphil) shepherd, shepherdess; 1b) to associate with, be a friend
of (meaning probable); 1b1) (Qal) to associate with; 1b2) (Hithpael) to
be companions; 1c) (Piel) to be a special friend;
"THUS SAITH THE LORD GOD; BEHOLD, I AM AGAINST THE *SHEPHERDS*-H7462;
AND I WILL REQUIRE MY FLOCK AT THEIR HAND, AND CAUSE THEM TO CEASE FROM *FEEDING*-H7462 THE FLOCK; NEITHER SHALL THE *SHEPHERDS*-H7462
*FEED*-H7462 THEMSELVES ANY MORE; FOR I WILL DELIVER MY FLOCK FROM THEIR MOUTH, THAT THEY MAY NOT BE MEAT FOR THEM." [Ezekiel 34:10]
On 18/6/2022 16:56, dolf wrote:
Before making any considerations (ie. which is constrained by a
sequential proceeding rather than having any A PRIORITY unity of
apperception of the entire literary work) upon DE ZENGOTITA's recourse
to rationalisations drawn from the American Professor of Philosophy
RICHARD RORTY for his explanation of behavioural contingency (ie. the
relationship between a specific response and the frequency,
regularity, and level of reinforcement for that response) as then an
impetus for continuity (ie. fashioning the best possible self through
continual redescription) and the ego's existential pre-occupation with
a survivalist subjectivity, we ought to reiterate our earlier caveat,
that we are naive with a limitation upon resources, but with an eager
desire for self education (ie. life circumstance precluded us for any
formal education) and since we don't have all the answers, our
intention is to then contribute to the UNIVERSE OF DISCOURSE, as not
by cause of rhetorical contrivances nor argumentative contortions, but
rather by an effect of #273 - SYNCRETIC PROGRESSION that is primarily
concerned with devising a META-NARRATIVE so as to articulate any
viability to an underlying METALOGIC process as then a mechanism
possessing an intermediate capability to facilitate the generation of
ideas in the furtherance of our self education process.
Whilst we may ourselves derive some pithy observations from RORTY's
widely held admiration amongst academics, for his understanding of the
transition from modernism that describes the period from the 1890s to
1945 to post-modernism which refers to the period after the Second
World War, as especially after 1968.
In light of our provisional hypothesis that ADOLF HITLER within his
TABLE TALK 1941 to 1944, as by cause of implicit concepts expressed
within the segmented narrative content, having then both IDEA /
TEMPORAL correspondences, it is likely to have deployed a TERNARY
NUMBER TEMPLATE (ie. meta-descriptor prototypes of the CANON OF
SUPREME MYSTERY published in 4 BCE but known for millennium prior) to
then implement it's FASCIST idealism in being a return to the
traditions of Ancient Rome, by action of PYTHAGOREAN #1080 - HETEROS
THEORY OF NUMBER BINOMIAL as entirely an artifice.
Doubtlessly we will later more properly convey by example this notion
within either this present or some other chapter, nevertheless it
raises a questionable concern about what then properly constitutes a
foundation to an authentic western perennial tradition and whether any
temporal basis for a stages of development distinction made between
modern verses post-modern is merely a rhetorical contrivance made in
part as a philosophical response to the magnitude of atrocity wrought
in the world.
Especially given that the TERNARY NUMBER superordinate basis to the
oriental perennial tradition which is the metaphysical premise for our
theoretical NOUMENON has both a COURSE-trochos of NATURE-genesis
[James 3:6] chronological anchoring in grounding (ie. "THE REVELATION
OF THE MYSTERY, WHICH WAS KEPT SECRET SINCE THE WORLD BEGAN (aiṓnios
(G166): eternity)" [Romans 16:25]) as temporal relativity (ie. being a
base-7 view of the continuum given 6 x 364 = #2184 days x 49 = 107016
/ 293 tropical years of 365.24232 days) to infinity and a corresponding:
PERIHELION (#420, #322, #404, #314, #369, #337, #379, #342)
and
APOHELION (#330, #410, #352, #421, #373, #472, #337, #454)
Binding to the earth's orbit as hypostasis conception given to its
exemplar ANTHROPOCENTRIC singularity.
This TERNARY NUMBER hypostasis consideration for conscious reality
purveys a neural linguistic as rational (22 / 7) circumscribing
premise for cognition which is readily substantiated by means of
deploying those same TERNARY NUMBER meta-descriptor prototypes as a
reverse transcriptase to segment language in thereby making a mirrored
determination against the person's innate will to judge which is
observed to run up against its outer limits as reality. That in all
probability (ie. as not within our present scope to resolve) conforms
to IMMANUEL KANT's understanding of an unmistakable hint implicit
within language, that found a kind of judgment in which the casus
itself was manifestly decided (ie. CASUS DATAE LEGIS), although the
rule under which the fallen case fell was still to be found, and would
eventually deny itself entirely to man's power to say. To the
elucidation this type of judgment, he devoted the most heroic of his
works. [@3]
On face value, DE ZENGOTITA's invocation of Professor RORTY's
intellectual legacy as a "strict atheist", falls within the quadrant
of a quasi *STRAW* *MAN* fallacy which occurs when someone takes
another person's argument or point, then distorts it or exaggerates it
in some kind of extreme way: "Where has Professor RORTY been?"
JÜRGEN HABERMAS in his 12 JUNE 2007 obituary describes the RICHARD
RORTY (4 OCTOBER 1931 to 8 JUNE 2007) as an ironist (ie. having an
axiomatic view as to the nature of vocabulary): "NOTHING IS SACRED TO
RORTY THE IRONIST.
ASKED AT THE END OF HIS LIFE ABOUT THE 'HOLY', THE STRICT ATHEIST
ANSWERED WITH WORDS REMINISCENT OF THE YOUNG HEGEL:
#262 - bârak (H1288): *TO* *BE* *BLESSED* as [#9, #5, #30, #8,
#10, #200] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO
MECHANISTIC BINARY PATHOS as [#9, #5, #30, #8, #200, #8, #10] /
#315 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#8, #9, #5,
#30, #8, #200, #5, #50] = thélō (G2309): {UMBRA: #844 % #41 = #24} 1)
to *WILL*, have in mind, intend; 1a) to be resolved or determined, to
purpose; 1b) to desire, to wish; 1c) *TO* *LOVE*; 1c1) to like to do a
thing, be fond of doing; 1d) *TO* *TAKE* *DELIGHT* *IN*, *HAVE*
*PLEASURE*;
'MY SENSE OF THE HOLY IS BOUND UP WITH THE HOPE THAT SOME DAY MY
REMOTE DESCENDANTS *WILL* LIVE IN A GLOBAL CIVILIZATION IN WHICH
*LOVE* IS PRETTY MUCH THE ONLY LAW.'
In then making a series of petty distortions upon a child's impaired
ability to self-regulate their permissive process in the promiscuous
media selection, DE ZENGOTITA finally condescends with a theist (note
there are two words) retort as if it was really a value that RORTY
holds: "The very word 'parenting,' for God's sake--try to imagine your
grandfather saying it".
It properly constitutes a *STRAW* *MAN* fallacy, firstly because
Professor RORTY's maternal grandfather, was WALTER RAUSCHENBUSCH, as a
central figure in the Social Gospel movement of the early 20th century.
And secondly due to the accusation being sustained by imputation of
our poetic prose which is made in accord RORTY's humanist value
expression, that is conveyed by the Wikipedia resource, where shortly
before his death, RORTY had written a piece called "The Fire of Life",
(published in the November 2007 issue of Poetry magazine), in which he
meditates on his diagnosis and the comfort of poetry. He concludes, "I
now wish that I had spent somewhat more of my life with verse. This is
not because I fear having missed out on truths that are incapable of
statement in prose. [...]
-- DON'T MIND US --
"WATCHERS WE ARE,
DO NOT DARE.
THOUGH IT BE FAR. {DEME: @71}
WE'RE STILL THERE. {ONTIC: @102}
THE MORE YOU SAY.
WE'LL GET TO KNOW.
COME WHAT MAY.
IT WILL BE SO." {@9: Sup: 78 - ON THE VERGE: CHIANG (#343: SEE KANT'S
PROLEGOMENA IDEA); Ego: 54 - UNITY: K'UN (#314: @235 --> #449 / #314 -
châraph (H2778): *BLASPHEME*, *REPROACH*)}
ONTIC / DEME CHECKSUM TOTAL: #173 as [#6, #7, #100, #50, #10] / [#7,
#100, #50, #10, #6] /
#218 - yârêʼ (H3372): *INSPIRE* *REVERENCE* *AS* *GODLY* *FEAR* >> *OR* *AWE* as [#6, #5, #7, #100, #50, #10, #600] /
#247 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#40, #7, #100, >> #50, #10, #600] = zâqên (H2205): {UMBRA: #157 % #41 = #34} 1) old; 1a)
*OLD* (*OF* *HUMANS*); 1b) elder (of those having authority);
#343 - DON'T MIND US POEM as [#4, #8, #40, #70, #200, #10, #1, #10] =
dēmósios (G1219): {UMBRA: #602 % #41 = #28} 1) *BELONGING* *TO* *THE*
*PEOPLE* *OR* *STATE*, *PUBLIC*; 2) publicly, in public places, in
full view of all;
#224 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#4, #200, #20] >> / [#4, #200, #500] /
#246 as [#6, #4, #200, #20, #10, #6] / [#2, #4, #200, #20, #500] / >> #260 as [#30, #4, #200, #20, #6] / [#6, #4, #200, #20, #10, >> #500] /
#264 as [#4, #200, #20, #600] /
#266 as [#2, #4, #200, #20, #600] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO
MECHANISTIC BINARY PATHOS as [#40, #4, #200, #20, #6] /
#279 as [#4, #200, #20, #10, #5, #600] / [#5, #4, #200, #20, #10, >> #600] /
#281 as [#2, #4, #200, #20, #10, #5, #600] /
#314 - DON'T MIND US POEM as [#30, #4, #200, #20, #20, #600] / [#20,
#4, #200, #20, #10, #20, #600] = derek (H1870): {UMBRA: #224 % #41 =
#19} 1) way, road, distance, journey, manner; 1a) *ROAD*, way, path;
1b) journey; 1c) direction; 1d) *MANNER*, *HABIT*, *WAY*; 1e) *OF*
*COURSE* *OF* *LIFE* (FIG.); 1f) of moral character (fig.);
YOUTUBE: "RUNNING UP THAT HILL (KATE BUSH TRIBUTE) BY LIPS CHOIR
(DECEMBER 2015)"
<https://www.youtube.com/watch?v=ygvsZBbm2d4>
"AND IF I ONLY COULD
I'D MAKE A #314 - *DEAL* WITH GOD
AND I'D GET HIM TO SWAP OUR PLACES
BE RUNNING UP THAT #314 - *ROAD*
BE RUNNING UP THAT #343 - *HILL*
BE RUNNING UP THAT BUILDING
SAY, IF I ONLY COULD, OH"
<https://www.youtube.com/watch?v=K__jHroSfpk>
#293 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#2, #1, #200,
#900] /
#343 - DON'T MIND US POEM as [#6, #40, #1, #200, #90, #6] = ʼerets
(H776): {UMBRA: #291 % #41 = #4} 1) land, earth; 1a) earth; 1a1) whole
earth (as opposed to a part); 1a2) earth (as opposed to heaven); 1a3)
earth (inhabitants); 1b) land; 1b1) country, territory; 1b2) district,
region; 1b3) tribal territory; 1b4) *PIECE* *OF* *GROUND*; 1b5) land
of Canaan, Israel; 1b6) inhabitants of land; 1b7) *SHEOL*, *LAND*
*WITHOUT* *RETURN*, (*UNDER*) *WORLD*; 1b8) city (-state); 1c) ground,
surface of the earth; 1c1) ground; 1c2) soil; 1d) (in phrases); 1d1)
people of the land; 1d2) space or distance of country (in measurements
of distance); 1d3) level or plain country; 1d4) land of the living;
1d5) end(s) of the earth; 1e) (almost wholly late in usage); 1e1)
lands, countries; i) often in contrast to Canaan;
#332 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#30, #100, #2, >> #200] /
#314 - DON'T MIND US POEM as [#6, #1, #100, #2, #200, #5] / [#6, #100,
#2, #200, #6] = qâbar (H6912): {UMBRA: #302 % #41 = #15} 1) to bury;
1a) (Qal) to bury; 1b) (Niphal) to be buried; 1c) (Piel) to bury, bury
(in masses); 1d) (Pual) *TO* *BE* *BURIED*;
"[THE LORD GOD SAID] AND THOU SHALT GO TO THY FATHERS IN PEACE; THOU
SHALT BE *BURIED*-H6912 IN A GOOD OLD AGE." [Genesis 15:15]
Rather, it is because I would have lived more fully if I had been able
to rattle off more old chestnuts—just as I would have if I had made
more close friends. Cultures with richer vocabularies are more fully
human—farther removed from the beasts—than those with poorer ones;
individual men and women are more fully human when their memories are
amply stocked with verses."
If the writer is not offering an academic treatise then its incumbent
upon them to provide a semantically adequate demarkation between what
could otherwise be false or insubstantial dichotomies which are
entirely social constructs, namely he claims that RORTY distinguishes
between a "liberal metaphysic" (eg: the modern belief in natural rights).
Which I understand could be a distinction on an universalist or
humanist notion of a metaphysics to human nature as #369 -
DISCRIMINATING NORM (course of nature: AVOID HETERONOMY AGAINST
AUTONOMY / properly do not steal the object #369) that doesn't
necessarily lead to the preposterous formulation of a liberal theory
which marginalizes (ie. other than by impetus to preserve life and
limb), or altogether omits from considerability, individuals who are
entirely bestial as uncivil by nature [#410 - OBLIGATING NORM (rule
based: BEAR NO FALSE WITNESS) / #451 - MANIFESTING NORM (right or
privilege: DO NOT COVET)] in being unable and unwilling to cognize
within the usual humane way, as then a denial of any sapient
characteristic by #215 - SELF CONTRADICTION in fundamentally what it
means to be human (homos: 'all one' + sapient: 'wisdom thinker').
Being then supposedly sufficiently distinct from "liberal ironism"
(eg: the postmodern defence of such rights, minus the belief that they
are natural). Given that RORTY calls "ironism" a state of mind where
people are completely aware that their knowledge is dependent on their
time and place in history, and are therefore somewhat detached from
their own beliefs.
Which I understand to be a defence of any autonomous and sapient
individual right having a prerogative to hymeneal strictures as being
divergent from RORTY's unnatural belief, by a consideration made of
the septet INTELLECTUS as the theoretical noumenon having an ONTIC
centricity as #41 - "MORAL LAW OF NATURE" with a temporal / spatial
(eg: PRINCIPLE OF EMANATION: remember the Sabbath, PRINCIPLE OF
PERSISTENCE: do not steal) premise to its anthropocentric singularity
and if number like words can be so attributed, it has a disposition
towards the good.
Since RORTY also postulates that "[...] a belief can still regulate
action, [and] still be thought worth dying for, among people who are
quite aware that this belief is caused by nothing deeper than
contingent historical circumstance." [@4]
Arguably this then meets the assertion that RORTY thinks high-culture
types can uphold such values whilst ironising them in the general
sense. But that RORTY doubts the masses can handle this--and the
reason he gives has to do with parenting. Whereby he says that one
can't imagine "a culture whose public rhetoric is ironist ... a
culture which socialised its children in such a way to make them
constantly dubious (eg:
The root ONTIC grounding being subject (@102 --> @168) to a
substitutionary mechanism by cause of a binomial #1080 - HETEROS
hypostasis rather than a trinomial HOMOIOS hypostasis which then
dogmatically makes an economy against the human autonomy as fixed mind
encapsulation
) about their own process of socialisation."
I'm not sufficiently immersed in academia and consequently have no
access to the minutiae which consists within the dialectic of
discourse between the respective proponents within the philosophical
faculty to draw any sound conclusions as to whether a temporal
distinction is therefore an adequate conception to convey a milestone
semantical progression from modernism to post-modernism, however if
necessity of the autonomous and sapient individual right having a
prerogative to hymeneal strictures which sustains the religious
economy as its orthodoxy and the dualistic grounding:
#342
mâbush (H4016): *MALE* *GENITALS*;
katharsía (G167): *OF* *IMPURE* *MOTIVES*; *LUSTFUL* *LIVING*;
Kaîsar (G2541): *CAESAR* (*ROMAN* *EMPEROR*);
shâkab (H7901) *OF* *SEXUAL* *RELATIONS*;
shâbîyl (H7635): *WAY*, *PATH*;

ROMAN #1080 - HETEROS (@1, @5) NUMBER PROTOTYPES
#315
But MARTIN LUTHER vehemently states he never asserted that he was
"against serving the #1827 - EUCHARIST according to any one type of
practice" (ie. which is a contemporary issue given refusal as an ecclesiastical #417 - *ANATHEMA* *CURSE* directed against RAINBOW SASH PROTESTERS upon PENTECOST 31 MAY 1998 and 11 JUNE 2000 or more recently
as threats made against AMERICAN POLITICIANS) in his criticisms towards
them and in fact they themselves are making this argument. They're persistence in making this false argument causes him to coin the phrase
in this statement: "THEY ASSERT THE VERY THINGS THEY ASSAIL, OR THEY SET
UP A *MAN* OF *STRAW* WHOM THEY MAY ATTACK."
On 18/6/2022 16:56, dolf wrote:
Before making any considerations (ie. which is constrained by a
sequential proceeding rather than having any A PRIORITY unity of
apperception of the entire literary work) upon DE ZENGOTITA's recourse
to rationalisations drawn from the American Professor of Philosophy
RICHARD RORTY for his explanation of behavioural contingency (ie. the
relationship between a specific response and the frequency,
regularity, and level of reinforcement for that response) as then an
impetus for continuity (ie. fashioning the best possible self through
continual redescription) and the ego's existential pre-occupation with
a survivalist subjectivity, we ought to reiterate our earlier caveat,
that we are naive with a limitation upon resources, but with an eager
desire for self education (ie. life circumstance precluded us for any
formal education) and since we don't have all the answers, our
intention is to then contribute to the UNIVERSE OF DISCOURSE, as not
by cause of rhetorical contrivances nor argumentative contortions, but
rather by an effect of #273 - SYNCRETIC PROGRESSION that is primarily
concerned with devising a META-NARRATIVE so as to articulate any
viability to an underlying METALOGIC process as then a mechanism
possessing an intermediate capability to facilitate the generation of
ideas in the furtherance of our self education process.
Whilst we may ourselves derive some pithy observations from RORTY's
widely held admiration amongst academics, for his understanding of the
transition from modernism that describes the period from the 1890s to
1945 to post-modernism which refers to the period after the Second
World War, as especially after 1968.
In light of our provisional hypothesis that ADOLF HITLER within his
TABLE TALK 1941 to 1944, as by cause of implicit concepts expressed
within the segmented narrative content, having then both IDEA /
TEMPORAL correspondences, it is likely to have deployed a TERNARY
NUMBER TEMPLATE (ie. meta-descriptor prototypes of the CANON OF
SUPREME MYSTERY published in 4 BCE but known for millennium prior) to
then implement it's FASCIST idealism in being a return to the
traditions of Ancient Rome, by action of PYTHAGOREAN #1080 - HETEROS
THEORY OF NUMBER BINOMIAL as entirely an artifice.
Doubtlessly we will later more properly convey by example this notion
within either this present or some other chapter, nevertheless it
raises a questionable concern about what then properly constitutes a
foundation to an authentic western perennial tradition and whether any
temporal basis for a stages of development distinction made between
modern verses post-modern is merely a rhetorical contrivance made in
part as a philosophical response to the magnitude of atrocity wrought
in the world.
Especially given that the TERNARY NUMBER superordinate basis to the
oriental perennial tradition which is the metaphysical premise for our
theoretical NOUMENON has both a COURSE-trochos of NATURE-genesis
[James 3:6] chronological anchoring in grounding (ie. "THE REVELATION
OF THE MYSTERY, WHICH WAS KEPT SECRET SINCE THE WORLD BEGAN (aiṓnios
(G166): eternity)" [Romans 16:25]) as temporal relativity (ie. being a
base-7 view of the continuum given 6 x 364 = #2184 days x 49 = 107016
/ 293 tropical years of 365.24232 days) to infinity and a corresponding:
PERIHELION (#420, #322, #404, #314, #369, #337, #379, #342)
and
APOHELION (#330, #410, #352, #421, #373, #472, #337, #454)
Binding to the earth's orbit as hypostasis conception given to its
exemplar ANTHROPOCENTRIC singularity.
This TERNARY NUMBER hypostasis consideration for conscious reality
purveys a neural linguistic as rational (22 / 7) circumscribing
premise for cognition which is readily substantiated by means of
deploying those same TERNARY NUMBER meta-descriptor prototypes as a
reverse transcriptase to segment language in thereby making a mirrored
determination against the person's innate will to judge which is
observed to run up against its outer limits as reality. That in all
probability (ie. as not within our present scope to resolve) conforms
to IMMANUEL KANT's understanding of an unmistakable hint implicit
within language, that found a kind of judgment in which the casus
itself was manifestly decided (ie. CASUS DATAE LEGIS), although the
rule under which the fallen case fell was still to be found, and would
eventually deny itself entirely to man's power to say. To the
elucidation this type of judgment, he devoted the most heroic of his
works. [@3]
On face value, DE ZENGOTITA's invocation of Professor RORTY's
intellectual legacy as a "strict atheist", falls within the quadrant
of a quasi *STRAW* *MAN* fallacy which occurs when someone takes
another person's argument or point, then distorts it or exaggerates it
in some kind of extreme way: "Where has Professor RORTY been?"
JÜRGEN HABERMAS in his 12 JUNE 2007 obituary describes the RICHARD
RORTY (4 OCTOBER 1931 to 8 JUNE 2007) as an ironist (ie. having an
axiomatic view as to the nature of vocabulary): "NOTHING IS SACRED TO
RORTY THE IRONIST.
ASKED AT THE END OF HIS LIFE ABOUT THE 'HOLY', THE STRICT ATHEIST
ANSWERED WITH WORDS REMINISCENT OF THE YOUNG HEGEL:
#262 - bârak (H1288): *TO* *BE* *BLESSED* as [#9, #5, #30, #8,
#10, #200] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO
MECHANISTIC BINARY PATHOS as [#9, #5, #30, #8, #200, #8, #10] /
#315 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#8, #9, #5,
#30, #8, #200, #5, #50] = thélō (G2309): {UMBRA: #844 % #41 = #24} 1)
to *WILL*, have in mind, intend; 1a) to be resolved or determined, to
purpose; 1b) to desire, to wish; 1c) *TO* *LOVE*; 1c1) to like to do a
thing, be fond of doing; 1d) *TO* *TAKE* *DELIGHT* *IN*, *HAVE*
*PLEASURE*;
'MY SENSE OF THE HOLY IS BOUND UP WITH THE HOPE THAT SOME DAY MY
REMOTE DESCENDANTS *WILL* LIVE IN A GLOBAL CIVILIZATION IN WHICH
*LOVE* IS PRETTY MUCH THE ONLY LAW.'
In then making a series of petty distortions upon a child's impaired
ability to self-regulate their permissive process in the promiscuous
media selection, DE ZENGOTITA finally condescends with a theist (note
there are two words) retort as if it was really a value that RORTY
holds: "The very word 'parenting,' for God's sake--try to imagine your
grandfather saying it".
It properly constitutes a *STRAW* *MAN* fallacy, firstly because
Professor RORTY's maternal grandfather, was WALTER RAUSCHENBUSCH, as a
central figure in the Social Gospel movement of the early 20th century.
And secondly due to the accusation being sustained by imputation of
our poetic prose which is made in accord RORTY's humanist value
expression, that is conveyed by the Wikipedia resource, where shortly
before his death, RORTY had written a piece called "The Fire of Life",
(published in the November 2007 issue of Poetry magazine), in which he
meditates on his diagnosis and the comfort of poetry. He concludes, "I
now wish that I had spent somewhat more of my life with verse. This is
not because I fear having missed out on truths that are incapable of
statement in prose. [...]
-- DON'T MIND US --
"WATCHERS WE ARE,
DO NOT DARE.
THOUGH IT BE FAR. {DEME: @71}
WE'RE STILL THERE. {ONTIC: @102}
THE MORE YOU SAY.
WE'LL GET TO KNOW.
COME WHAT MAY.
IT WILL BE SO." {@9: Sup: 78 - ON THE VERGE: CHIANG (#343: SEE KANT'S
PROLEGOMENA IDEA); Ego: 54 - UNITY: K'UN (#314: @235 --> #449 / #314 -
châraph (H2778): *BLASPHEME*, *REPROACH*)}
ONTIC / DEME CHECKSUM TOTAL: #173 as [#6, #7, #100, #50, #10] / [#7,
#100, #50, #10, #6] /
#218 - yârêʼ (H3372): *INSPIRE* *REVERENCE* *AS* *GODLY* *FEAR* >> *OR* *AWE* as [#6, #5, #7, #100, #50, #10, #600] /
#247 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#40, #7, #100, >> #50, #10, #600] = zâqên (H2205): {UMBRA: #157 % #41 = #34} 1) old; 1a)
*OLD* (*OF* *HUMANS*); 1b) elder (of those having authority);
#343 - DON'T MIND US POEM as [#4, #8, #40, #70, #200, #10, #1, #10] =
dēmósios (G1219): {UMBRA: #602 % #41 = #28} 1) *BELONGING* *TO* *THE*
*PEOPLE* *OR* *STATE*, *PUBLIC*; 2) publicly, in public places, in
full view of all;
#224 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#4, #200, #20] >> / [#4, #200, #500] /
#246 as [#6, #4, #200, #20, #10, #6] / [#2, #4, #200, #20, #500] / >> #260 as [#30, #4, #200, #20, #6] / [#6, #4, #200, #20, #10, >> #500] /
#264 as [#4, #200, #20, #600] /
#266 as [#2, #4, #200, #20, #600] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO
MECHANISTIC BINARY PATHOS as [#40, #4, #200, #20, #6] /
#279 as [#4, #200, #20, #10, #5, #600] / [#5, #4, #200, #20, #10, >> #600] /
#281 as [#2, #4, #200, #20, #10, #5, #600] /
#314 - DON'T MIND US POEM as [#30, #4, #200, #20, #20, #600] / [#20,
#4, #200, #20, #10, #20, #600] = derek (H1870): {UMBRA: #224 % #41 =
#19} 1) way, road, distance, journey, manner; 1a) *ROAD*, way, path;
1b) journey; 1c) direction; 1d) *MANNER*, *HABIT*, *WAY*; 1e) *OF*
*COURSE* *OF* *LIFE* (FIG.); 1f) of moral character (fig.);
YOUTUBE: "RUNNING UP THAT HILL (KATE BUSH TRIBUTE) BY LIPS CHOIR
(DECEMBER 2015)"
<https://www.youtube.com/watch?v=ygvsZBbm2d4>
"AND IF I ONLY COULD
I'D MAKE A #314 - *DEAL* WITH GOD
AND I'D GET HIM TO SWAP OUR PLACES
BE RUNNING UP THAT #314 - *ROAD*
BE RUNNING UP THAT #343 - *HILL*
BE RUNNING UP THAT BUILDING
SAY, IF I ONLY COULD, OH"
<https://www.youtube.com/watch?v=K__jHroSfpk>
#293 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#2, #1, #200,
#900] /
#343 - DON'T MIND US POEM as [#6, #40, #1, #200, #90, #6] = ʼerets
(H776): {UMBRA: #291 % #41 = #4} 1) land, earth; 1a) earth; 1a1) whole
earth (as opposed to a part); 1a2) earth (as opposed to heaven); 1a3)
earth (inhabitants); 1b) land; 1b1) country, territory; 1b2) district,
region; 1b3) tribal territory; 1b4) *PIECE* *OF* *GROUND*; 1b5) land
of Canaan, Israel; 1b6) inhabitants of land; 1b7) *SHEOL*, *LAND*
*WITHOUT* *RETURN*, (*UNDER*) *WORLD*; 1b8) city (-state); 1c) ground,
surface of the earth; 1c1) ground; 1c2) soil; 1d) (in phrases); 1d1)
people of the land; 1d2) space or distance of country (in measurements
of distance); 1d3) level or plain country; 1d4) land of the living;
1d5) end(s) of the earth; 1e) (almost wholly late in usage); 1e1)
lands, countries; i) often in contrast to Canaan;
#332 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#30, #100, #2, >> #200] /
#314 - DON'T MIND US POEM as [#6, #1, #100, #2, #200, #5] / [#6, #100,
#2, #200, #6] = qâbar (H6912): {UMBRA: #302 % #41 = #15} 1) to bury;
1a) (Qal) to bury; 1b) (Niphal) to be buried; 1c) (Piel) to bury, bury
(in masses); 1d) (Pual) *TO* *BE* *BURIED*;
"[THE LORD GOD SAID] AND THOU SHALT GO TO THY FATHERS IN PEACE; THOU
SHALT BE *BURIED*-H6912 IN A GOOD OLD AGE." [Genesis 15:15]
Rather, it is because I would have lived more fully if I had been able
to rattle off more old chestnuts—just as I would have if I had made
more close friends. Cultures with richer vocabularies are more fully
human—farther removed from the beasts—than those with poorer ones;
individual men and women are more fully human when their memories are
amply stocked with verses."
If the writer is not offering an academic treatise then its incumbent
upon them to provide a semantically adequate demarkation between what
could otherwise be false or insubstantial dichotomies which are
entirely social constructs, namely he claims that RORTY distinguishes
between a "liberal metaphysic" (eg: the modern belief in natural rights).
Which I understand could be a distinction on an universalist or
humanist notion of a metaphysics to human nature as #369 -
DISCRIMINATING NORM (course of nature: AVOID HETERONOMY AGAINST
AUTONOMY / properly do not steal the object #369) that doesn't
necessarily lead to the preposterous formulation of a liberal theory
which marginalizes (ie. other than by impetus to preserve life and
limb), or altogether omits from considerability, individuals who are
entirely bestial as uncivil by nature [#410 - OBLIGATING NORM (rule
based: BEAR NO FALSE WITNESS) / #451 - MANIFESTING NORM (right or
privilege: DO NOT COVET)] in being unable and unwilling to cognize
within the usual humane way, as then a denial of any sapient
characteristic by #215 - SELF CONTRADICTION in fundamentally what it
means to be human (homos: 'all one' + sapient: 'wisdom thinker').
Being then supposedly sufficiently distinct from "liberal ironism"
(eg: the postmodern defence of such rights, minus the belief that they
are natural). Given that RORTY calls "ironism" a state of mind where
people are completely aware that their knowledge is dependent on their
time and place in history, and are therefore somewhat detached from
their own beliefs.
Which I understand to be a defence of any autonomous and sapient
individual right having a prerogative to hymeneal strictures as being
divergent from RORTY's unnatural belief, by a consideration made of
the septet INTELLECTUS as the theoretical noumenon having an ONTIC
centricity as #41 - "MORAL LAW OF NATURE" with a temporal / spatial
(eg: PRINCIPLE OF EMANATION: remember the Sabbath, PRINCIPLE OF
PERSISTENCE: do not steal) premise to its anthropocentric singularity
and if number like words can be so attributed, it has a disposition
towards the good.
Since RORTY also postulates that "[...] a belief can still regulate
action, [and] still be thought worth dying for, among people who are
quite aware that this belief is caused by nothing deeper than
contingent historical circumstance." [@4]
Arguably this then meets the assertion that RORTY thinks high-culture
types can uphold such values whilst ironising them in the general
sense. But that RORTY doubts the masses can handle this--and the
reason he gives has to do with parenting. Whereby he says that one
can't imagine "a culture whose public rhetoric is ironist ... a
culture which socialised its children in such a way to make them
constantly dubious (eg:
The root ONTIC grounding being subject (@102 --> @168) to a
substitutionary mechanism by cause of a binomial #1080 - HETEROS
hypostasis rather than a trinomial HOMOIOS hypostasis which then
dogmatically makes an economy against the human autonomy as fixed mind
encapsulation
) about their own process of socialisation."
I'm not sufficiently immersed in academia and consequently have no
access to the minutiae which consists within the dialectic of
discourse between the respective proponents within the philosophical
faculty to draw any sound conclusions as to whether a temporal
distinction is therefore an adequate conception to convey a milestone
semantical progression from modernism to post-modernism, however if
necessity of the autonomous and sapient individual right having a
prerogative to hymeneal strictures which sustains the religious
But MARTIN LUTHER vehemently states he never asserted that he was
"against serving the #1827 - EUCHARIST according to any one type of
practice" (ie. which is a contemporary issue given refusal as an ecclesiastical #417 - *ANATHEMA* *CURSE* directed against RAINBOW SASH PROTESTERS upon PENTECOST 31 MAY 1998 and 11 JUNE 2000 or more recently
as threats made against AMERICAN POLITICIANS) in his criticisms towards
them and in fact they themselves are making this argument. They're persistence in making this false argument causes him to coin the phrase
in this statement: "THEY ASSERT THE VERY THINGS THEY ASSAIL, OR THEY SET
UP A *MAN* OF *STRAW* WHOM THEY MAY ATTACK."
On 18/6/2022 16:56, dolf wrote:
Before making any considerations (ie. which is constrained by a
sequential proceeding rather than having any A PRIORITY unity of
apperception of the entire literary work) upon DE ZENGOTITA's recourse
to rationalisations drawn from the American Professor of Philosophy
RICHARD RORTY for his explanation of behavioural contingency (ie. the
relationship between a specific response and the frequency,
regularity, and level of reinforcement for that response) as then an
impetus for continuity (ie. fashioning the best possible self through
continual redescription) and the ego's existential pre-occupation with
a survivalist subjectivity, we ought to reiterate our earlier caveat,
that we are naive with a limitation upon resources, but with an eager
desire for self education (ie. life circumstance precluded us for any
formal education) and since we don't have all the answers, our
intention is to then contribute to the UNIVERSE OF DISCOURSE, as not
by cause of rhetorical contrivances nor argumentative contortions, but
rather by an effect of #273 - SYNCRETIC PROGRESSION that is primarily
concerned with devising a META-NARRATIVE so as to articulate any
viability to an underlying METALOGIC process as then a mechanism
possessing an intermediate capability to facilitate the generation of
ideas in the furtherance of our self education process.
Whilst we may ourselves derive some pithy observations from RORTY's
widely held admiration amongst academics, for his understanding of the
transition from modernism that describes the period from the 1890s to
1945 to post-modernism which refers to the period after the Second
World War, as especially after 1968.
In light of our provisional hypothesis that ADOLF HITLER within his
TABLE TALK 1941 to 1944, as by cause of implicit concepts expressed
within the segmented narrative content, having then both IDEA /
TEMPORAL correspondences, it is likely to have deployed a TERNARY
NUMBER TEMPLATE (ie. meta-descriptor prototypes of the CANON OF
SUPREME MYSTERY published in 4 BCE but known for millennium prior) to
then implement it's FASCIST idealism in being a return to the
traditions of Ancient Rome, by action of PYTHAGOREAN #1080 - HETEROS
THEORY OF NUMBER BINOMIAL as entirely an artifice.
Doubtlessly we will later more properly convey by example this notion
within either this present or some other chapter, nevertheless it
raises a questionable concern about what then properly constitutes a
foundation to an authentic western perennial tradition and whether any
temporal basis for a stages of development distinction made between
modern verses post-modern is merely a rhetorical contrivance made in
part as a philosophical response to the magnitude of atrocity wrought
in the world.
Especially given that the TERNARY NUMBER superordinate basis to the
oriental perennial tradition which is the metaphysical premise for our
theoretical NOUMENON has both a COURSE-trochos of NATURE-genesis
[James 3:6] chronological anchoring in grounding (ie. "THE REVELATION
OF THE MYSTERY, WHICH WAS KEPT SECRET SINCE THE WORLD BEGAN (aiṓnios
(G166): eternity)" [Romans 16:25]) as temporal relativity (ie. being a
base-7 view of the continuum given 6 x 364 = #2184 days x 49 = 107016
/ 293 tropical years of 365.24232 days) to infinity and a corresponding:
PERIHELION (#420, #322, #404, #314, #369, #337, #379, #342)
and
APOHELION (#330, #410, #352, #421, #373, #472, #337, #454)
Binding to the earth's orbit as hypostasis conception given to its
exemplar ANTHROPOCENTRIC singularity.
This TERNARY NUMBER hypostasis consideration for conscious reality
purveys a neural linguistic as rational (22 / 7) circumscribing
premise for cognition which is readily substantiated by means of
deploying those same TERNARY NUMBER meta-descriptor prototypes as a
reverse transcriptase to segment language in thereby making a mirrored
determination against the person's innate will to judge which is
observed to run up against its outer limits as reality. That in all
probability (ie. as not within our present scope to resolve) conforms
to IMMANUEL KANT's understanding of an unmistakable hint implicit
within language, that found a kind of judgment in which the casus
itself was manifestly decided (ie. CASUS DATAE LEGIS), although the
rule under which the fallen case fell was still to be found, and would
eventually deny itself entirely to man's power to say. To the
elucidation this type of judgment, he devoted the most heroic of his
works. [@3]
On face value, DE ZENGOTITA's invocation of Professor RORTY's
intellectual legacy as a "strict atheist", falls within the quadrant
of a quasi *STRAW* *MAN* fallacy which occurs when someone takes
another person's argument or point, then distorts it or exaggerates it
in some kind of extreme way: "Where has Professor RORTY been?"
JÜRGEN HABERMAS in his 12 JUNE 2007 obituary describes the RICHARD
RORTY (4 OCTOBER 1931 to 8 JUNE 2007) as an ironist (ie. having an
axiomatic view as to the nature of vocabulary): "NOTHING IS SACRED TO
RORTY THE IRONIST.
ASKED AT THE END OF HIS LIFE ABOUT THE 'HOLY', THE STRICT ATHEIST
ANSWERED WITH WORDS REMINISCENT OF THE YOUNG HEGEL:
#262 - bârak (H1288): *TO* *BE* *BLESSED* as [#9, #5, #30, #8,
#10, #200] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO
MECHANISTIC BINARY PATHOS as [#9, #5, #30, #8, #200, #8, #10] /
#315 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#8, #9, #5,
#30, #8, #200, #5, #50] = thélō (G2309): {UMBRA: #844 % #41 = #24} 1)
to *WILL*, have in mind, intend; 1a) to be resolved or determined, to
purpose; 1b) to desire, to wish; 1c) *TO* *LOVE*; 1c1) to like to do a
thing, be fond of doing; 1d) *TO* *TAKE* *DELIGHT* *IN*, *HAVE*
*PLEASURE*;
'MY SENSE OF THE HOLY IS BOUND UP WITH THE HOPE THAT SOME DAY MY
REMOTE DESCENDANTS *WILL* LIVE IN A GLOBAL CIVILIZATION IN WHICH
*LOVE* IS PRETTY MUCH THE ONLY LAW.'
In then making a series of petty distortions upon a child's impaired
ability to self-regulate their permissive process in the promiscuous
media selection, DE ZENGOTITA finally condescends with a theist (note
there are two words) retort as if it was really a value that RORTY
holds: "The very word 'parenting,' for God's sake--try to imagine your
grandfather saying it".
It properly constitutes a *STRAW* *MAN* fallacy, firstly because
Professor RORTY's maternal grandfather, was WALTER RAUSCHENBUSCH, as a
central figure in the Social Gospel movement of the early 20th century.
And secondly due to the accusation being sustained by imputation of
our poetic prose which is made in accord RORTY's humanist value
expression, that is conveyed by the Wikipedia resource, where shortly
before his death, RORTY had written a piece called "The Fire of Life",
(published in the November 2007 issue of Poetry magazine), in which he
meditates on his diagnosis and the comfort of poetry. He concludes, "I
now wish that I had spent somewhat more of my life with verse. This is
not because I fear having missed out on truths that are incapable of
statement in prose. [...]
-- DON'T MIND US --
"WATCHERS WE ARE,
DO NOT DARE.
THOUGH IT BE FAR. {DEME: @71}
WE'RE STILL THERE. {ONTIC: @102}
THE MORE YOU SAY.
WE'LL GET TO KNOW.
COME WHAT MAY.
IT WILL BE SO." {@9: Sup: 78 - ON THE VERGE: CHIANG (#343: SEE KANT'S
PROLEGOMENA IDEA); Ego: 54 - UNITY: K'UN (#314: @235 --> #449 / #314 -
châraph (H2778): *BLASPHEME*, *REPROACH*)}
ONTIC / DEME CHECKSUM TOTAL: #173 as [#6, #7, #100, #50, #10] / [#7,
#100, #50, #10, #6] /
#218 - yârêʼ (H3372): *INSPIRE* *REVERENCE* *AS* *GODLY* *FEAR* >> *OR* *AWE* as [#6, #5, #7, #100, #50, #10, #600] /
#247 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#40, #7, #100, >> #50, #10, #600] = zâqên (H2205): {UMBRA: #157 % #41 = #34} 1) old; 1a)
*OLD* (*OF* *HUMANS*); 1b) elder (of those having authority);
#343 - DON'T MIND US POEM as [#4, #8, #40, #70, #200, #10, #1, #10] =
dēmósios (G1219): {UMBRA: #602 % #41 = #28} 1) *BELONGING* *TO* *THE*
*PEOPLE* *OR* *STATE*, *PUBLIC*; 2) publicly, in public places, in
full view of all;
#224 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#4, #200, #20] >> / [#4, #200, #500] /
#246 as [#6, #4, #200, #20, #10, #6] / [#2, #4, #200, #20, #500] / >> #260 as [#30, #4, #200, #20, #6] / [#6, #4, #200, #20, #10, >> #500] /
#264 as [#4, #200, #20, #600] /
#266 as [#2, #4, #200, #20, #600] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO
MECHANISTIC BINARY PATHOS as [#40, #4, #200, #20, #6] /
#279 as [#4, #200, #20, #10, #5, #600] / [#5, #4, #200, #20, #10, >> #600] /
#281 as [#2, #4, #200, #20, #10, #5, #600] /
#314 - DON'T MIND US POEM as [#30, #4, #200, #20, #20, #600] / [#20,
#4, #200, #20, #10, #20, #600] = derek (H1870): {UMBRA: #224 % #41 =
#19} 1) way, road, distance, journey, manner; 1a) *ROAD*, way, path;
1b) journey; 1c) direction; 1d) *MANNER*, *HABIT*, *WAY*; 1e) *OF*
*COURSE* *OF* *LIFE* (FIG.); 1f) of moral character (fig.);
YOUTUBE: "RUNNING UP THAT HILL (KATE BUSH TRIBUTE) BY LIPS CHOIR
(DECEMBER 2015)"
<https://www.youtube.com/watch?v=ygvsZBbm2d4>
"AND IF I ONLY COULD
I'D MAKE A #314 - *DEAL* WITH GOD
AND I'D GET HIM TO SWAP OUR PLACES
BE RUNNING UP THAT #314 - *ROAD*
BE RUNNING UP THAT #343 - *HILL*
BE RUNNING UP THAT BUILDING
SAY, IF I ONLY COULD, OH"
<https://www.youtube.com/watch?v=K__jHroSfpk>
#293 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#2, #1, #200,
#900] /
#343 - DON'T MIND US POEM as [#6, #40, #1, #200, #90, #6] = ʼerets
(H776): {UMBRA: #291 % #41 = #4} 1) land, earth; 1a) earth; 1a1) whole
earth (as opposed to a part); 1a2) earth (as opposed to heaven); 1a3)
earth (inhabitants); 1b) land; 1b1) country, territory; 1b2) district,
region; 1b3) tribal territory; 1b4) *PIECE* *OF* *GROUND*; 1b5) land
of Canaan, Israel; 1b6) inhabitants of land; 1b7) *SHEOL*, *LAND*
*WITHOUT* *RETURN*, (*UNDER*) *WORLD*; 1b8) city (-state); 1c) ground,
surface of the earth; 1c1) ground; 1c2) soil; 1d) (in phrases); 1d1)
people of the land; 1d2) space or distance of country (in measurements
of distance); 1d3) level or plain country; 1d4) land of the living;
1d5) end(s) of the earth; 1e) (almost wholly late in usage); 1e1)
lands, countries; i) often in contrast to Canaan;
#332 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#30, #100, #2, >> #200] /
#314 - DON'T MIND US POEM as [#6, #1, #100, #2, #200, #5] / [#6, #100,
#2, #200, #6] = qâbar (H6912): {UMBRA: #302 % #41 = #15} 1) to bury;
1a) (Qal) to bury; 1b) (Niphal) to be buried; 1c) (Piel) to bury, bury
(in masses); 1d) (Pual) *TO* *BE* *BURIED*;
"[THE LORD GOD SAID] AND THOU SHALT GO TO THY FATHERS IN PEACE; THOU
SHALT BE *BURIED*-H6912 IN A GOOD OLD AGE." [Genesis 15:15]
Rather, it is because I would have lived more fully if I had been able
to rattle off more old chestnuts—just as I would have if I had made
more close friends. Cultures with richer vocabularies are more fully
human—farther removed from the beasts—than those with poorer ones;
individual men and women are more fully human when their memories are
amply stocked with verses."
If the writer is not offering an academic treatise then its incumbent
upon them to provide a semantically adequate demarkation between what
could otherwise be false or insubstantial dichotomies which are
entirely social constructs, namely he claims that RORTY distinguishes
between a "liberal metaphysic" (eg: the modern belief in natural rights).
Which I understand could be a distinction on an universalist or
humanist notion of a metaphysics to human nature as #369 -
DISCRIMINATING NORM (course of nature: AVOID HETERONOMY AGAINST
AUTONOMY / properly do not steal the object #369) that doesn't
necessarily lead to the preposterous formulation of a liberal theory
which marginalizes (ie. other than by impetus to preserve life and
limb), or altogether omits from considerability, individuals who are
entirely bestial as uncivil by nature [#410 - OBLIGATING NORM (rule
based: BEAR NO FALSE WITNESS) / #451 - MANIFESTING NORM (right or
privilege: DO NOT COVET)] in being unable and unwilling to cognize
within the usual humane way, as then a denial of any sapient
characteristic by #215 - SELF CONTRADICTION in fundamentally what it
means to be human (homos: 'all one' + sapient: 'wisdom thinker').
Being then supposedly sufficiently distinct from "liberal ironism"
(eg: the postmodern defence of such rights, minus the belief that they
are natural). Given that RORTY calls "ironism" a state of mind where
people are completely aware that their knowledge is dependent on their
JUST TO CLARIFY THAT LUTHER's DECISION RELATED TO PRAYER AND THE
EUCHARIST IS AN IMPOST AGAINST THE REGULATOR TO THE HYPOSTASIS STRATA
FOR THE HETEROS BASIS OF NUMBER WHICH WE ARE ABLE TO RESOLVE BACK TO THE TERNARY NOUMENON HYPOSTASIS
REGULATOR: #540 {Total Sum of a Row + Total Sum of All Rows}
<-- ʻabdûwth (H5659): *SERVITUDE*, *BONDAGE*;
<-- pâlal (H6419): *TO* *PRAY*; dârash (H1875): *TO* *SEEK* *DEITY* *IN* *PRAYER* *AND* *WORSHIP*; *LUTHER'S* *DECISION* *TO* *REMOVE* *THE*
*ROMAN* *CANON* *PRAYER* (*CANON* *MISSAE*) READ BEFORE THE #1827 - *EUCHARIST*
H1875@{
@1: Sup: 30 - BOLD RESOLUTION: YI (#30); Ego: 30 - BOLD RESOLUTION:
YI (#30),
@2: Sup: 34 - KINSHIP: CH'IN (#64); Ego: 4 - BARRIER: HSIEN (#34),
@3: Sup: 72 - HARDNESS: CHIEN (#136); Ego: 38 - FULLNESS: SHENG (#72),
@4: Sup: 78 - ON THE VERGE: CHIANG (#214); Ego: 6 - CONTRARIETY: LI (#78),
@5: Sup: 54 - UNITY: K'UN (#268); Ego: 57 - GUARDEDNESS: SHOU (#135),
Male: #268 - *SUPERNAL* *NOUMENON* *CUSHIONING* *FOR* *SELF*
*CONTROL*; Feme: #135 - HETEROS (@1, @5) NUMBER ADJUSTER
} // #540
----
It is proper to disclose our consternation at DE ZENGOTITA's capacity to
so carelessly disenfranchise women through "stealing the moment from
them" by such flippant (as prattling, babbling or glib manner) treatment ("it's an options thing, again, of course") of the seminal cause to any conception, as to whether it even occurred by choice, in then possessing
any mutual affection, or entirely from the impost of a deprecating
force. Whether it was substantially predicated by action of coercive control or just an adverse fate consequence to habitual reckless sexual compulsivity. Perhaps it may be a simple presumptive lack of self control. Let's not exclude disconnected from reality in some degree of euphoria by an intoxication. We have by no means exhausted the criteria
as an impetus for bringing another human being into existence.
The lack of answers are exasperating but not surprising given his
earlier revelations as to the profound indebtedness to any philosophical legacy that might existentially yield a certain millstone by an
unaccountable and ineffable ("inclination to as metaphysics of silence") disposition as worldview which holds that "there is something deep and genuinely universal about religion, something that goes to the core of
what it means to be human—something that escapes Enlightenment
critique." [@6]
Therefore he conveys a monochromic scenario as if it were an intelligent idealism ("The question arises: now that you've made this momentous
choice, much more irrevocable and transformative than getting married")
and I am simply none the wiser as to how the nature of any contingent
event and opportunism which "[started] even before the kid was born" can
then have such adverse repercussions upon the maternal instinct, whereby paradoxically an animal (ie. the carnivorous characteristic of
chimpanzees and bears excepted) can have a greater regard for its
offspring than a human being who claims to have both sentience and
sapience in some degree.
In having having no desire to parody DE ZENGOTITA, I was sorely tempted
to in an angry moment, when I first lighted upon this jocular statement:
"of course, even though I am sort of making fun of all this [and there
is] no question" [page 37] as to it being unequivocally a dynamic of evaluation in having good intention.
As to be more properly a conjured literary contrivance by the strokes of
a *STRAW* *MAN* fallacy and parody argumentation for which I am
speechless, in not possessing any suitable word within my vocabulary as
a lexicon of an entirely naive experience as insufferably
non-differentiated from ignorance. But within art might be more properly considered a trompe-l'œil (French for 'deceive the eye') that similarly
uses realistic dimensional (ie. having sufficient depth and substance to
be believable) imagery to then create an illusion.
Whilst I have little difficulty with humour such as verbal irony which
is typically a figure of speech that communicates the opposite of what
is said, since many of my poems are of a double entendre genre. I
perceive there is an inherent "woke" difficulty with sarcasm being a
form of irony, that that can be unintentionally misdirected towards
persons, in having an inappropriate capacity to criticise. When one is
well versed within a subject matter, there is invariably some quirk-some characteristic to satirise, but not in the circumstance of
self-education, where the responding in kind to parodies of human
experience can by impetus of ignorance then result in further
diminishing that consideration of experience.
But in the end I had to remember, that such an impasse to our continuity
of endeavours which purveys a potential for ambiguity as then causal of misapprehension, the possibility for an introduction of logical
fallacies within our contemplations, or at worse, a risk of
irretractable contradictions that might then arise as obstacles in the circumstance our considerations are constrained by a sequential
proceeding rather than having any A PRIORITY unity of apperception of
the entire literary work.
Especially given that this chapter is committed to the topic as
mediation and its rationale of empowerment, it is then incumbent to
pursue such empathy of common imperative without any presumptuous self-entitlement ("Do you want to feel how it feels?") by an unqualified
as ignorant capacity to talk about the aesthetics, dignity, or the
essential life of women and their biological capability which differs to mine. But to then remedy these seemingly insurmountable as difficult rhetorical machinations without conveying a disrespect towards others,
we had recourse to a DEUS EX MACHINA (literally "god from a machine,
i.e., a device, a scaffolding, an artifice") which is unequivocally a contrivance that brings an unexpected change to the experience.
How did this spontaneously occur?
It involved giving some pause for mindfulness as contemplation
undertaken within the generalized dimension which makes that thing what
it "is."
Although we might refer to it as an "inner voice," your intuition
doesn't not manifest itself as a voice at all.
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
@3 - Philippe Nonet, VANDERBILT LAW REVIEW Vol. 48:987-988
@4 - Wikipedia on Richard Rorty, accessed 18 June 2022
@5 - A History of Women's Suffrage, Encyclopaedia Britannica <https://www.britannica.com/topic/woman-suffrage>
@6 - The Arrogance of Catholic Church Authorities, Thomas De Zengotita, Contributing Editor, Harper's Magazine, Updated 25 MAY 2011, <https://www.huffpost.com/entry/the-arrogance-of-catholic_b_564294>
@7 - Richard Skinner on Radio BBC 1, courtesy Genius Media Group Inc. <https://genius.com/Kate-bush-running-up-that-hill-a-deal-with-god-lyrics>
Initial Post: 1 June 2022
On 19/6/2022 09:41, dolf wrote:
But MARTIN LUTHER vehemently states he never asserted that he wasYOUTUBE: "2CELLOS - NOW WE ARE FREE - GLADIATOR"
"against serving the #1827 - EUCHARIST according to any one type of
practice" (ie. which is a contemporary issue given refusal as an
ecclesiastical #417 - *ANATHEMA* *CURSE* directed against RAINBOW SASH
PROTESTERS upon PENTECOST 31 MAY 1998 and 11 JUNE 2000 or more
recently as threats made against AMERICAN POLITICIANS) in his
criticisms towards them and in fact they themselves are making this
argument. They're persistence in making this false argument causes him
to coin the phrase in this statement: "THEY ASSERT THE VERY THINGS
THEY ASSAIL, OR THEY SET UP A *MAN* OF *STRAW* WHOM THEY MAY ATTACK."
<https://www.youtube.com/watch?v=74CYIdYoQ5w>
"ANOL SHALOM
ANOL SHEH LAY KONNUD DE NE UM
FLAVUM {DEME: @161, ONTIC: @161}
NOM DE LEESH {DEME: @186, ONTIC: @186}
HAM DE NAM UM DAS
LA UM DE
FLAVNE…" {@7: Sup: 12 - YOUTHFULNESS: T'UNG (#304: *PENTECOST* 24 MAY 33 AD); Ego: 6 - CONTRARIETY: LI (#275: *CRUCIFIXION* 3 APRIL 33 AD)}
YOUTUBE: "HANS ZIMMER / LISA GERRARD (NOW WE ARE FREE)"
<https://www.youtube.com/watch?v=fd6z4lSCqgY>
ONTIC / DEME CHECKSUM TOTAL: #347 as [#30, #1, #60, #6, #200, #10, #600] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #1, #60, #200, #500] / [#10, #1, #60, #200, #50,
#10] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as [#10, #1, #60, #200, #6, #50, #10] /
#303 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#2, #1, #60, #200, #600] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#6, #1, #60, #200, #50, #5, #6] = ʼâçar (H631): {UMBRA: #261 % #41 = #15} 1) to tie, bind, imprison; 1a) (Qal); 1a1) to tie, bind; 1a2) to tie, harness; 1a3)
to bind (with cords); 1a4) *TO* *GIRD* (*RARE* *AND* *LATE*); 1a5) *TO* *BEGIN* *THE* *BATTLE*, *MAKE* *THE* *ATTACK*; 1a6) *OF* *OBLIGATION*
*OF* *OATH* (figurative); 1b) (Niphal) to be imprisoned, bound; 1c)
(Pual) to be taken prisoner;
"WHEREFORE GIRD UP THE LOINS OF YOUR *MIND* {3 APRIL (CRUCIFIXION) [ #156]}, BE SOBER, AND *HOPE* {24 MAY (PENTECOST 33 AD) [ #244,
#300]} TO THE END FOR THE GRACE THAT IS TO BE BROUGHT UNTO YOU AT THE REVELATION OF JESUS CHRIST; AS OBEDIENT CHILDREN, NOT FASHIONING YOURSELVES *ACCORDING* {3 APRIL (CRUCIFIXION) [ #322]} TO THE FORMER LUSTS IN YOUR IGNORANCE:
BUT AS HE WHICH HATH *CALLED* {19 JUNE (TIME OF WRITING) [ #80 - *LABOURING* (CH'IN), #280, #312], 13 JANUARY [ #116], 3 APRIL
(CRUCIFIXION) [ #316, #448], 24 MAY (PENTECOST 33 AD) [ #371,
#457]} YOU IS *HOLY* {13 JANUARY [ #215]}, SO BE YE *HOLY* {13
JANUARY [ #215]} IN *ALL* {19 JUNE (TIME OF WRITING) [ #292], 13 JANUARY [ #292, #332, #432]} MANNER OF CONVERSATION; BECAUSE
IT IS *WRITTEN* {13 JANUARY [ #305]}, BE YE *HOLY* {13 JANUARY [ #215], 3 APRIL (CRUCIFIXION) [ #448]} ; FOR I *AM* {3 APRIL (CRUCIFIXION) [ #275 - *EXISTENT* *ONE*, #516], 24 MAY (PENTECOST
33 AD) [ #106, #223, #300, #421]} *HOLY* {13 JANUARY
[ #215]} ." [1Peter 1:13-16]
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS *ROOT* *TO*
*MECHANISTIC* *BINARY* *PATHOS* as [#6, #8, #200, #6, #700] /
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#40, #8, #200, #6, #700] = chârôwn (H2740): {UMBRA: #264 % #41 = #18}
1) anger, heat, burning (of anger); 1a) *ALWAYS* *USED* *OF* *GOD'S*
*ANGER*;
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#4, #100, #200] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #4, #100, #200, #5, #6] = dâqar (H1856):
{UMBRA: #304 % #41 = #17} 1) *TO* *PIERCE*, *THRUST* *THROUGH*, *PIERCE* *THROUGH*; 1a) (Qal) to pierce, run through; 1b) (Niphal) to be pierced through; 1c) (Pual) pierced, riddled (participle);
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #10, #8, #200, #800] /
#314 - DON'T MIND US POEM / *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3
JANUARY as [#8, #200, #80, #6, #500] /
#318 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#30, #8, #200, #800] /
#324 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#8, #6, #200, #80, #10, #500] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#40, #8,
#200, #800] / #330 - *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as [#2,
#8, #200, #80, #600] /
#354 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#8, #200, #80, #6, #50,
#10] /
#364 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #8, #200, #80, #6, #50, #10] = châraph (H2778): {UMBRA: #288 % #41
= #1} 1) *TO* *REPROACH*, *TAUNT*, *BLASPHEME*, *DEFY*, *JEOPARDISE*,
*RAIL*, *UPBRAID*; 1a) (Qal) to reproach; 1b) (Piel) to reproach, defy, taunt; 2) (Qal) to winter, spend harvest time, remain in harvest time;
3) (Niphal) to acquire, be betrothed;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#5, #60, #10, #200] = héxis (G1838): {UMBRA: #275 % #41
= #29} 1) *A* *HABIT* *WHETHER* *OF* *BODY* *OR* *MIND*; 2) a power
acquired by custom, practice, use;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#5, #7, #8, #200, #5, #50] /
#340 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#7, #8,
#200, #70, #40, #5, #9, #1] = záō (G2198): {UMBRA: #808 % #41 = #29} 1)
to live, breathe, be among the living (not lifeless, not dead); 2) to
enjoy real life; 2a) *TO* *HAVE* *TRUE* *LIFE* *AND* *WORTHY* *OF* *THE* *NAME*; 2b) *ACTIVE*, *BLESSED*, *ENDLESS* *IN* *THE* *KINGDOM* *OF*
*GOD*; 3) to live i.e. pass life, in the manner of the living and
acting; 3a) *OF* *MORTALS* *OR* *CHARACTER*; 4) *LIVING* *WATER*,
*HAVING* *VITAL* *POWER* *IN* *ITSELF* *AND* *EXERTING* *THE* *SAME*
*UPON* *THE* *SOUL*; 5) metaph. to be in full vigour; 5a) to be fresh, strong, efficient,; 5b) as adj. active, powerful, efficacious;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#200, #70, #5] /
#287 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#6, #200, #6, #70, #5] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #200, #70, #6, #600] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#5, #200, #6, #70, #10, #600] / [#6, #5, #200, #70, #10, #600] /
/ #336- *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON
3 APRIL 33 AD / SUNDAY 19 JUNE 2022 as [#10, #200, #70, #6, #700] =
râʻâh (H7462): {UMBRA: #275 % #41 = #29} 1) *TO* *PASTURE*, *TEND*, *GRAZE*, *FEED*; 1a) (Qal); 1a1) to tend, pasture; i) *TO* *SHEPHERD*;
ii) *OF* *RULER*, *TEACHER* (fig); iii) of people as flock (fig); iv) shepherd, herdsman (subst); 1a2) to feed, graze; i) of cows, sheep etc (literal); ii) *OF* *IDOLATER*, *ISRAEL* *AS* *FLOCK* (fig); 1a3)
(Hiphil) shepherd, shepherdess; 1b) to associate with, be a friend of (meaning probable); 1b1) (Qal) to associate with; 1b2) (Hithpael) to be companions; 1c) (Piel) to be a special friend;
"THUS SAITH THE LORD GOD; BEHOLD, I AM AGAINST THE *SHEPHERDS*-H7462;
AND I WILL REQUIRE MY FLOCK AT THEIR HAND, AND CAUSE THEM TO CEASE FROM *FEEDING*-H7462 THE FLOCK; NEITHER SHALL THE *SHEPHERDS*-H7462
*FEED*-H7462 THEMSELVES ANY MORE; FOR I WILL DELIVER MY FLOCK FROM THEIR MOUTH, THAT THEY MAY NOT BE MEAT FOR THEM." [Ezekiel 34:10]
On 18/6/2022 16:56, dolf wrote:
Before making any considerations (ie. which is constrained by a
sequential proceeding rather than having any A PRIORITY unity of
apperception of the entire literary work) upon DE ZENGOTITA's
recourse to rationalisations drawn from the American Professor of
Philosophy RICHARD RORTY for his explanation of behavioural
contingency (ie. the relationship between a specific response and the
frequency, regularity, and level of reinforcement for that response)
as then an impetus for continuity (ie. fashioning the best possible
self through continual redescription) and the ego's existential
pre-occupation with a survivalist subjectivity, we ought to reiterate
our earlier caveat, that we are naive with a limitation upon
resources, but with an eager desire for self education (ie. life
circumstance precluded us for any formal education) and since we
don't have all the answers, our intention is to then contribute to
the UNIVERSE OF DISCOURSE, as not by cause of rhetorical contrivances
nor argumentative contortions, but rather by an effect of #273 -
SYNCRETIC PROGRESSION that is primarily concerned with devising a
META-NARRATIVE so as to articulate any viability to an underlying
METALOGIC process as then a mechanism possessing an intermediate
capability to facilitate the generation of ideas in the furtherance
of our self education process.
Whilst we may ourselves derive some pithy observations from RORTY's
widely held admiration amongst academics, for his understanding of
the transition from modernism that describes the period from the
1890s to 1945 to post-modernism which refers to the period after the
Second World War, as especially after 1968.
In light of our provisional hypothesis that ADOLF HITLER within his
TABLE TALK 1941 to 1944, as by cause of implicit concepts expressed
within the segmented narrative content, having then both IDEA /
TEMPORAL correspondences, it is likely to have deployed a TERNARY
NUMBER TEMPLATE (ie. meta-descriptor prototypes of the CANON OF
SUPREME MYSTERY published in 4 BCE but known for millennium prior) to
then implement it's FASCIST idealism in being a return to the
traditions of Ancient Rome, by action of PYTHAGOREAN #1080 - HETEROS
THEORY OF NUMBER BINOMIAL as entirely an artifice.
Doubtlessly we will later more properly convey by example this notion
within either this present or some other chapter, nevertheless it
raises a questionable concern about what then properly constitutes a
foundation to an authentic western perennial tradition and whether
any temporal basis for a stages of development distinction made
between modern verses post-modern is merely a rhetorical contrivance
made in part as a philosophical response to the magnitude of atrocity
wrought in the world.
Especially given that the TERNARY NUMBER superordinate basis to the
oriental perennial tradition which is the metaphysical premise for
our theoretical NOUMENON has both a COURSE-trochos of NATURE-genesis
[James 3:6] chronological anchoring in grounding (ie. "THE REVELATION
OF THE MYSTERY, WHICH WAS KEPT SECRET SINCE THE WORLD BEGAN (aiṓnios
(G166): eternity)" [Romans 16:25]) as temporal relativity (ie. being
a base-7 view of the continuum given 6 x 364 = #2184 days x 49 =
107016 / 293 tropical years of 365.24232 days) to infinity and a
corresponding:
PERIHELION (#420, #322, #404, #314, #369, #337, #379, #342)
and
APOHELION (#330, #410, #352, #421, #373, #472, #337, #454)
Binding to the earth's orbit as hypostasis conception given to its
exemplar ANTHROPOCENTRIC singularity.
This TERNARY NUMBER hypostasis consideration for conscious reality
purveys a neural linguistic as rational (22 / 7) circumscribing
premise for cognition which is readily substantiated by means of
deploying those same TERNARY NUMBER meta-descriptor prototypes as a
reverse transcriptase to segment language in thereby making a
mirrored determination against the person's innate will to judge
which is observed to run up against its outer limits as reality.
That in all probability (ie. as not within our present scope to
resolve) conforms to IMMANUEL KANT's understanding of an unmistakable
hint implicit within language, that found a kind of judgment in which
the casus itself was manifestly decided (ie. CASUS DATAE LEGIS),
although the rule under which the fallen case fell was still to be
found, and would eventually deny itself entirely to man's power to
say. To the elucidation this type of judgment, he devoted the most
heroic of his works. [@3]
On face value, DE ZENGOTITA's invocation of Professor RORTY's
intellectual legacy as a "strict atheist", falls within the quadrant
of a quasi *STRAW* *MAN* fallacy which occurs when someone takes
another person's argument or point, then distorts it or exaggerates
it in some kind of extreme way: "Where has Professor RORTY been?"
JÜRGEN HABERMAS in his 12 JUNE 2007 obituary describes the RICHARD
RORTY (4 OCTOBER 1931 to 8 JUNE 2007) as an ironist (ie. having an
axiomatic view as to the nature of vocabulary): "NOTHING IS SACRED TO
RORTY THE IRONIST.
ASKED AT THE END OF HIS LIFE ABOUT THE 'HOLY', THE STRICT ATHEIST
ANSWERED WITH WORDS REMINISCENT OF THE YOUNG HEGEL:
#262 - bârak (H1288): *TO* *BE* *BLESSED* as [#9, #5, #30, #8, >>> #10, #200] /
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS ROOT TO
MECHANISTIC BINARY PATHOS as [#9, #5, #30, #8, #200, #8, #10] /
#315 - *NOUMENON* *RESONANCE* FOR 12 JUNE 2007 as [#8, #9, #5,
#30, #8, #200, #5, #50] = thélō (G2309): {UMBRA: #844 % #41 = #24} 1)
to *WILL*, have in mind, intend; 1a) to be resolved or determined, to
purpose; 1b) to desire, to wish; 1c) *TO* *LOVE*; 1c1) to like to do
a thing, be fond of doing; 1d) *TO* *TAKE* *DELIGHT* *IN*, *HAVE*
*PLEASURE*;
'MY SENSE OF THE HOLY IS BOUND UP WITH THE HOPE THAT SOME DAY MY
REMOTE DESCENDANTS *WILL* LIVE IN A GLOBAL CIVILIZATION IN WHICH
*LOVE* IS PRETTY MUCH THE ONLY LAW.'
In then making a series of petty distortions upon a child's impaired
ability to self-regulate their permissive process in the promiscuous
media selection, DE ZENGOTITA finally condescends with a theist (note
Soon thereafter, I had an astute perception of mind, where firstly the
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
On 19/6/2022 19:04, dolf wrote:
JUST TO CLARIFY THAT LUTHER's DECISION RELATED TO PRAYER AND THESoon thereafter, I had an astute perception of mind, where firstly the
EUCHARIST IS AN IMPOST AGAINST THE REGULATOR TO THE HYPOSTASIS STRATA
FOR THE HETEROS BASIS OF NUMBER WHICH WE ARE ABLE TO RESOLVE BACK TO
THE TERNARY NOUMENON HYPOSTASIS
REGULATOR: #540 {Total Sum of a Row + Total Sum of All Rows}
<-- ʻabdûwth (H5659): *SERVITUDE*, *BONDAGE*;
<-- pâlal (H6419): *TO* *PRAY*; dârash (H1875): *TO* *SEEK* *DEITY*
*IN* *PRAYER* *AND* *WORSHIP*; *LUTHER'S* *DECISION* *TO* *REMOVE*
*THE* *ROMAN* *CANON* *PRAYER* (*CANON* *MISSAE*) READ BEFORE THE
#1827 - *EUCHARIST*
H1875@{
@1: Sup: 30 - BOLD RESOLUTION: YI (#30); Ego: 30 - BOLD
RESOLUTION: YI (#30),
@2: Sup: 34 - KINSHIP: CH'IN (#64); Ego: 4 - BARRIER: HSIEN (#34),
@3: Sup: 72 - HARDNESS: CHIEN (#136); Ego: 38 - FULLNESS: SHENG
(#72),
@4: Sup: 78 - ON THE VERGE: CHIANG (#214); Ego: 6 - CONTRARIETY:
LI (#78),
@5: Sup: 54 - UNITY: K'UN (#268); Ego: 57 - GUARDEDNESS: SHOU (#135), >> Male: #268 - *SUPERNAL* *NOUMENON* *CUSHIONING* *FOR* *SELF*
*CONTROL*; Feme: #135 - HETEROS (@1, @5) NUMBER ADJUSTER
} // #540
----
It is proper to disclose our consternation at DE ZENGOTITA's capacity
to so carelessly disenfranchise women through "stealing the moment
from them" by such flippant (as prattling, babbling or glib manner)
treatment ("it's an options thing, again, of course") of the seminal
cause to any conception, as to whether it even occurred by choice, in
then possessing any mutual affection, or entirely from the impost of a
deprecating force. Whether it was substantially predicated by action
of coercive control or just an adverse fate consequence to habitual
reckless sexual compulsivity. Perhaps it may be a simple presumptive
lack of self control. Let's not exclude disconnected from reality in
some degree of euphoria by an intoxication. We have by no means
exhausted the criteria as an impetus for bringing another human being
into existence.
The lack of answers are exasperating but not surprising given his
earlier revelations as to the profound indebtedness to any
philosophical legacy that might existentially yield a certain
millstone by an unaccountable and ineffable ("inclination to as
metaphysics of silence") disposition as worldview which holds that
"there is something deep and genuinely universal about religion,
something that goes to the core of what it means to be human—something
that escapes Enlightenment critique." [@6]
Therefore he conveys a monochromic scenario as if it were an
intelligent idealism ("The question arises: now that you've made this
momentous choice, much more irrevocable and transformative than
getting married") and I am simply none the wiser as to how the nature
of any contingent event and opportunism which "[started] even before
the kid was born" can then have such adverse repercussions upon the
maternal instinct, whereby paradoxically an animal (ie. the
carnivorous characteristic of chimpanzees and bears excepted) can have
a greater regard for its offspring than a human being who claims to
have both sentience and sapience in some degree.
In having having no desire to parody DE ZENGOTITA, I was sorely
tempted to in an angry moment, when I first lighted upon this jocular
statement: "of course, even though I am sort of making fun of all this
[and there is] no question" [page 37] as to it being unequivocally a
dynamic of evaluation in having good intention.
As to be more properly a conjured literary contrivance by the strokes
of a *STRAW* *MAN* fallacy and parody argumentation for which I am
speechless, in not possessing any suitable word within my vocabulary
as a lexicon of an entirely naive experience as insufferably
non-differentiated from ignorance. But within art might be more
properly considered a trompe-l'œil (French for 'deceive the eye') that
similarly uses realistic dimensional (ie. having sufficient depth and
substance to be believable) imagery to then create an illusion.
Whilst I have little difficulty with humour such as verbal irony which
is typically a figure of speech that communicates the opposite of what
is said, since many of my poems are of a double entendre genre. I
perceive there is an inherent "woke" difficulty with sarcasm being a
form of irony, that that can be unintentionally misdirected towards
persons, in having an inappropriate capacity to criticise. When one is
well versed within a subject matter, there is invariably some
quirk-some characteristic to satirise, but not in the circumstance of
self-education, where the responding in kind to parodies of human
experience can by impetus of ignorance then result in further
diminishing that consideration of experience.
But in the end I had to remember, that such an impasse to our
continuity of endeavours which purveys a potential for ambiguity as
then causal of misapprehension, the possibility for an introduction of
logical fallacies within our contemplations, or at worse, a risk of
irretractable contradictions that might then arise as obstacles in the
circumstance our considerations are constrained by a sequential
proceeding rather than having any A PRIORITY unity of apperception of
the entire literary work.
Especially given that this chapter is committed to the topic as
mediation and its rationale of empowerment, it is then incumbent to
pursue such empathy of common imperative without any presumptuous
self-entitlement ("Do you want to feel how it feels?") by an
unqualified as ignorant capacity to talk about the aesthetics,
dignity, or the essential life of women and their biological
capability which differs to mine. But to then remedy these seemingly
insurmountable as difficult rhetorical machinations without conveying
a disrespect towards others, we had recourse to a DEUS EX MACHINA
(literally "god from a machine, i.e., a device, a scaffolding, an
artifice") which is unequivocally a contrivance that brings an
unexpected change to the experience.
How did this spontaneously occur?
It involved giving some pause for mindfulness as contemplation
undertaken within the generalized dimension which makes that thing
what it "is."
Although we might refer to it as an "inner voice," your intuition
doesn't not manifest itself as a voice at all.
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL:
HOW TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
@3 - Philippe Nonet, VANDERBILT LAW REVIEW Vol. 48:987-988
@4 - Wikipedia on Richard Rorty, accessed 18 June 2022
@5 - A History of Women's Suffrage, Encyclopaedia Britannica
<https://www.britannica.com/topic/woman-suffrage>
@6 - The Arrogance of Catholic Church Authorities, Thomas De
Zengotita, Contributing Editor, Harper's Magazine, Updated 25 MAY
2011, <https://www.huffpost.com/entry/the-arrogance-of-catholic_b_564294>
@7 - Richard Skinner on Radio BBC 1, courtesy Genius Media Group Inc.
<https://genius.com/Kate-bush-running-up-that-hill-a-deal-with-god-lyrics> >>
Initial Post: 1 June 2022
On 19/6/2022 09:41, dolf wrote:
But MARTIN LUTHER vehemently states he never asserted that he wasYOUTUBE: "2CELLOS - NOW WE ARE FREE - GLADIATOR"
"against serving the #1827 - EUCHARIST according to any one type of
practice" (ie. which is a contemporary issue given refusal as an
ecclesiastical #417 - *ANATHEMA* *CURSE* directed against RAINBOW
SASH PROTESTERS upon PENTECOST 31 MAY 1998 and 11 JUNE 2000 or more
recently as threats made against AMERICAN POLITICIANS) in his
criticisms towards them and in fact they themselves are making this
argument. They're persistence in making this false argument causes
him to coin the phrase in this statement: "THEY ASSERT THE VERY
THINGS THEY ASSAIL, OR THEY SET UP A *MAN* OF *STRAW* WHOM THEY MAY
ATTACK."
<https://www.youtube.com/watch?v=74CYIdYoQ5w>
"ANOL SHALOM
ANOL SHEH LAY KONNUD DE NE UM
FLAVUM {DEME: @161, ONTIC: @161}
NOM DE LEESH {DEME: @186, ONTIC: @186}
HAM DE NAM UM DAS
LA UM DE
FLAVNE…" {@7: Sup: 12 - YOUTHFULNESS: T'UNG (#304: *PENTECOST* 24 MAY
33 AD); Ego: 6 - CONTRARIETY: LI (#275: *CRUCIFIXION* 3 APRIL 33 AD)}
YOUTUBE: "HANS ZIMMER / LISA GERRARD (NOW WE ARE FREE)"
<https://www.youtube.com/watch?v=fd6z4lSCqgY>
ONTIC / DEME CHECKSUM TOTAL: #347 as [#30, #1, #60, #6, #200, #10,
#600] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#50, #1, #60, #200, #500] / [#10, #1, #60, #200, #50,
#10] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY /
*APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as [#10, #1, #60, #200, #6,
#50, #10] /
#303 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#2, #1,
#60, #200, #600] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#6, #1,
#60, #200, #50, #5, #6] = ʼâçar (H631): {UMBRA: #261 % #41 = #15} 1)
to tie, bind, imprison; 1a) (Qal); 1a1) to tie, bind; 1a2) to tie,
harness; 1a3) to bind (with cords); 1a4) *TO* *GIRD* (*RARE* *AND*
*LATE*); 1a5) *TO* *BEGIN* *THE* *BATTLE*, *MAKE* *THE* *ATTACK*; 1a6)
*OF* *OBLIGATION* *OF* *OATH* (figurative); 1b) (Niphal) to be
imprisoned, bound; 1c) (Pual) to be taken prisoner;
"WHEREFORE GIRD UP THE LOINS OF YOUR *MIND* {3 APRIL (CRUCIFIXION)
[ #156]}, BE SOBER, AND *HOPE* {24 MAY (PENTECOST 33 AD) [ #244,
#300]} TO THE END FOR THE GRACE THAT IS TO BE BROUGHT UNTO YOU AT >> THE REVELATION OF JESUS CHRIST; AS OBEDIENT CHILDREN, NOT FASHIONING
YOURSELVES *ACCORDING* {3 APRIL (CRUCIFIXION) [ #322]} TO THE
FORMER LUSTS IN YOUR IGNORANCE:
BUT AS HE WHICH HATH *CALLED* {19 JUNE (TIME OF WRITING) [ #80 -
*LABOURING* (CH'IN), #280, #312], 13 JANUARY [ #116], 3
APRIL (CRUCIFIXION) [ #316, #448], 24 MAY (PENTECOST 33 AD) >> [ #371, #457]} YOU IS *HOLY* {13 JANUARY [ #215]}, SO BE YE
*HOLY* {13 JANUARY [ #215]} IN *ALL* {19 JUNE (TIME OF WRITING) [
#292], 13 JANUARY [ #292, #332, #432]} MANNER OF >> CONVERSATION; BECAUSE IT IS *WRITTEN* {13 JANUARY [ #305]}, BE YE
*HOLY* {13 JANUARY [ #215], 3 APRIL (CRUCIFIXION) [ #448]} ; FOR
I *AM* {3 APRIL (CRUCIFIXION) [ #275 - *EXISTENT* *ONE*, #516],
24 MAY (PENTECOST 33 AD) [ #106, #223, #300, #421]}
*HOLY* {13 JANUARY [ #215]} ." [1Peter 1:13-16]
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS *ROOT* *TO*
*MECHANISTIC* *BINARY* *PATHOS* as [#6, #8, #200, #6, #700] /
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#40, #8, #200, #6, #700] = chârôwn (H2740): {UMBRA: #264 % #41 =
#18} 1) anger, heat, burning (of anger); 1a) *ALWAYS* *USED* *OF*
*GOD'S* *ANGER*;
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#4, #100, #200] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#6, #10, #4, #100, #200, #5, #6] = dâqar (H1856):
{UMBRA: #304 % #41 = #17} 1) *TO* *PIERCE*, *THRUST* *THROUGH*,
*PIERCE* *THROUGH*; 1a) (Qal) to pierce, run through; 1b) (Niphal) to
be pierced through; 1c) (Pual) pierced, riddled (participle);
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #8, #200, #800] /
#314 - DON'T MIND US POEM / *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3
JANUARY as [#8, #200, #80, #6, #500] /
#318 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33
AD as [#30, #8, #200, #800] /
#324 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#8, #6,
#200, #80, #10, #500] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#40, #8,
#200, #800] / #330 - *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as
[#2, #8, #200, #80, #600] /
#354 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#8, #200, #80, #6,
#50, #10] /
#364 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#10, #8, #200, #80, #6, #50, #10] = châraph (H2778): {UMBRA: #288
% #41 = #1} 1) *TO* *REPROACH*, *TAUNT*, *BLASPHEME*, *DEFY*,
*JEOPARDISE*, *RAIL*, *UPBRAID*; 1a) (Qal) to reproach; 1b) (Piel) to
reproach, defy, taunt; 2) (Qal) to winter, spend harvest time, remain
in harvest time; 3) (Niphal) to acquire, be betrothed;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#5, #60, #10, #200] = héxis (G1838): {UMBRA: #275 %
#41 = #29} 1) *A* *HABIT* *WHETHER* *OF* *BODY* *OR* *MIND*; 2) a
power acquired by custom, practice, use;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#5, #7, #8, #200, #5, #50] /
#340 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#7, #8,
#200, #70, #40, #5, #9, #1] = záō (G2198): {UMBRA: #808 % #41 = #29}
1) to live, breathe, be among the living (not lifeless, not dead); 2)
to enjoy real life; 2a) *TO* *HAVE* *TRUE* *LIFE* *AND* *WORTHY* *OF*
*THE* *NAME*; 2b) *ACTIVE*, *BLESSED*, *ENDLESS* *IN* *THE* *KINGDOM*
*OF* *GOD*; 3) to live i.e. pass life, in the manner of the living and
acting; 3a) *OF* *MORTALS* *OR* *CHARACTER*; 4) *LIVING* *WATER*,
*HAVING* *VITAL* *POWER* *IN* *ITSELF* *AND* *EXERTING* *THE* *SAME*
*UPON* *THE* *SOUL*; 5) metaph. to be in full vigour; 5a) to be fresh,
strong, efficient,; 5b) as adj. active, powerful, efficacious;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#200, #70, #5] /
#287 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#6, #200,
#6, #70, #5] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#6, #200, #70, #6, #600] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#5, #200, #6, #70, #10, #600] / [#6, #5, #200, #70,
#10, #600] /
/ #336- *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS >> ON 3 APRIL 33 AD / SUNDAY 19 JUNE 2022 as [#10, #200, #70, #6, #700] =
râʻâh (H7462): {UMBRA: #275 % #41 = #29} 1) *TO* *PASTURE*, *TEND*,
*GRAZE*, *FEED*; 1a) (Qal); 1a1) to tend, pasture; i) *TO* *SHEPHERD*;
ii) *OF* *RULER*, *TEACHER* (fig); iii) of people as flock (fig); iv)
shepherd, herdsman (subst); 1a2) to feed, graze; i) of cows, sheep etc
(literal); ii) *OF* *IDOLATER*, *ISRAEL* *AS* *FLOCK* (fig); 1a3)
(Hiphil) shepherd, shepherdess; 1b) to associate with, be a friend of
(meaning probable); 1b1) (Qal) to associate with; 1b2) (Hithpael) to
be companions; 1c) (Piel) to be a special friend;
"THUS SAITH THE LORD GOD; BEHOLD, I AM AGAINST THE *SHEPHERDS*-H7462;
AND I WILL REQUIRE MY FLOCK AT THEIR HAND, AND CAUSE THEM TO CEASE
FROM *FEEDING*-H7462 THE FLOCK; NEITHER SHALL THE *SHEPHERDS*-H7462
*FEED*-H7462 THEMSELVES ANY MORE; FOR I WILL DELIVER MY FLOCK FROM
THEIR MOUTH, THAT THEY MAY NOT BE MEAT FOR THEM." [Ezekiel 34:10]
On 18/6/2022 16:56, dolf wrote:
Before making any considerations (ie. which is constrained by a
sequential proceeding rather than having any A PRIORITY unity of
apperception of the entire literary work) upon DE ZENGOTITA's
recourse to rationalisations drawn from the American Professor of
Philosophy RICHARD RORTY for his explanation of behavioural
contingency (ie. the relationship between a specific response and
the frequency, regularity, and level of reinforcement for that
response) as then an impetus for continuity (ie. fashioning the best
possible self through continual redescription) and the ego's
existential pre-occupation with a survivalist subjectivity, we ought
to reiterate our earlier caveat, that we are naive with a limitation
upon resources, but with an eager desire for self education (ie.
life circumstance precluded us for any formal education) and since
we don't have all the answers, our intention is to then contribute
to the UNIVERSE OF DISCOURSE, as not by cause of rhetorical
contrivances nor argumentative contortions, but rather by an effect
of #273 - SYNCRETIC PROGRESSION that is primarily concerned with
devising a META-NARRATIVE so as to articulate any viability to an
underlying METALOGIC process as then a mechanism possessing an
intermediate capability to facilitate the generation of ideas in the
furtherance of our self education process.
Whilst we may ourselves derive some pithy observations from RORTY's
widely held admiration amongst academics, for his understanding of
the transition from modernism that describes the period from the
1890s to 1945 to post-modernism which refers to the period after the
Second World War, as especially after 1968.
In light of our provisional hypothesis that ADOLF HITLER within his
TABLE TALK 1941 to 1944, as by cause of implicit concepts expressed
within the segmented narrative content, having then both IDEA /
TEMPORAL correspondences, it is likely to have deployed a TERNARY
NUMBER TEMPLATE (ie. meta-descriptor prototypes of the CANON OF
SUPREME MYSTERY published in 4 BCE but known for millennium prior)
to then implement it's FASCIST idealism in being a return to the
traditions of Ancient Rome, by action of PYTHAGOREAN #1080 - HETEROS
THEORY OF NUMBER BINOMIAL as entirely an artifice.
Doubtlessly we will later more properly convey by example this
notion within either this present or some other chapter,
nevertheless it raises a questionable concern about what then
properly constitutes a foundation to an authentic western perennial
tradition and whether any temporal basis for a stages of development
distinction made between modern verses post-modern is merely a
rhetorical contrivance made in part as a philosophical response to
the magnitude of atrocity wrought in the world.
Especially given that the TERNARY NUMBER superordinate basis to the
oriental perennial tradition which is the metaphysical premise for
our theoretical NOUMENON has both a COURSE-trochos of NATURE-genesis
[James 3:6] chronological anchoring in grounding (ie. "THE
REVELATION OF THE MYSTERY, WHICH WAS KEPT SECRET SINCE THE WORLD
BEGAN (aiṓnios (G166): eternity)" [Romans 16:25]) as temporal
relativity (ie. being a base-7 view of the continuum given 6 x 364 =
#2184 days x 49 = 107016 / 293 tropical years of 365.24232 days) to
infinity and a corresponding:
PERIHELION (#420, #322, #404, #314, #369, #337, #379, #342)
and
APOHELION (#330, #410, #352, #421, #373, #472, #337, #454)
Binding to the earth's orbit as hypostasis conception given to its
exemplar ANTHROPOCENTRIC singularity.
This TERNARY NUMBER hypostasis consideration for conscious reality
purveys a neural linguistic as rational (22 / 7) circumscribing
premise for cognition which is readily substantiated by means of
deploying those same TERNARY NUMBER meta-descriptor prototypes as a
reverse transcriptase to segment language in thereby making a
mirrored determination against the person's innate will to judge
which is observed to run up against its outer limits as reality.
That in all probability (ie. as not within our present scope to
resolve) conforms to IMMANUEL KANT's understanding of an
Soon thereafter, I had an astute perception of mind, where firstly the
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
On 19/6/2022 19:04, dolf wrote:
JUST TO CLARIFY THAT LUTHER's DECISION RELATED TO PRAYER AND THESoon thereafter, I had an astute perception of mind, where firstly the
EUCHARIST IS AN IMPOST AGAINST THE REGULATOR TO THE HYPOSTASIS STRATA
FOR THE HETEROS BASIS OF NUMBER WHICH WE ARE ABLE TO RESOLVE BACK TO
THE TERNARY NOUMENON HYPOSTASIS
REGULATOR: #540 {Total Sum of a Row + Total Sum of All Rows}
<-- ʻabdûwth (H5659): *SERVITUDE*, *BONDAGE*;
<-- pâlal (H6419): *TO* *PRAY*; dârash (H1875): *TO* *SEEK* *DEITY*
*IN* *PRAYER* *AND* *WORSHIP*; *LUTHER'S* *DECISION* *TO* *REMOVE*
*THE* *ROMAN* *CANON* *PRAYER* (*CANON* *MISSAE*) READ BEFORE THE
#1827 - *EUCHARIST*
H1875@{
@1: Sup: 30 - BOLD RESOLUTION: YI (#30); Ego: 30 - BOLD
RESOLUTION: YI (#30),
@2: Sup: 34 - KINSHIP: CH'IN (#64); Ego: 4 - BARRIER: HSIEN (#34),
@3: Sup: 72 - HARDNESS: CHIEN (#136); Ego: 38 - FULLNESS: SHENG
(#72),
@4: Sup: 78 - ON THE VERGE: CHIANG (#214); Ego: 6 - CONTRARIETY:
LI (#78),
@5: Sup: 54 - UNITY: K'UN (#268); Ego: 57 - GUARDEDNESS: SHOU (#135), >> Male: #268 - *SUPERNAL* *NOUMENON* *CUSHIONING* *FOR* *SELF*
*CONTROL*; Feme: #135 - HETEROS (@1, @5) NUMBER ADJUSTER
} // #540
----
It is proper to disclose our consternation at DE ZENGOTITA's capacity
to so carelessly disenfranchise women through "stealing the moment
from them" by such flippant (as prattling, babbling or glib manner)
treatment ("it's an options thing, again, of course") of the seminal
cause to any conception, as to whether it even occurred by choice, in
then possessing any mutual affection, or entirely from the impost of a
deprecating force. Whether it was substantially predicated by action
of coercive control or just an adverse fate consequence to habitual
reckless sexual compulsivity. Perhaps it may be a simple presumptive
lack of self control. Let's not exclude disconnected from reality in
some degree of euphoria by an intoxication. We have by no means
exhausted the criteria as an impetus for bringing another human being
into existence.
The lack of answers are exasperating but not surprising given his
earlier revelations as to the profound indebtedness to any
philosophical legacy that might existentially yield a certain
millstone by an unaccountable and ineffable ("inclination to as
metaphysics of silence") disposition as worldview which holds that
"there is something deep and genuinely universal about religion,
something that goes to the core of what it means to be human—something
that escapes Enlightenment critique." [@6]
Therefore he conveys a monochromic scenario as if it were an
intelligent idealism ("The question arises: now that you've made this
momentous choice, much more irrevocable and transformative than
getting married") and I am simply none the wiser as to how the nature
of any contingent event and opportunism which "[started] even before
the kid was born" can then have such adverse repercussions upon the
maternal instinct, whereby paradoxically an animal (ie. the
carnivorous characteristic of chimpanzees and bears excepted) can have
a greater regard for its offspring than a human being who claims to
have both sentience and sapience in some degree.
In having having no desire to parody DE ZENGOTITA, I was sorely
tempted to in an angry moment, when I first lighted upon this jocular
statement: "of course, even though I am sort of making fun of all this
[and there is] no question" [page 37] as to it being unequivocally a
dynamic of evaluation in having good intention.
As to be more properly a conjured literary contrivance by the strokes
of a *STRAW* *MAN* fallacy and parody argumentation for which I am
speechless, in not possessing any suitable word within my vocabulary
as a lexicon of an entirely naive experience as insufferably
non-differentiated from ignorance. But within art might be more
properly considered a trompe-l'œil (French for 'deceive the eye') that
similarly uses realistic dimensional (ie. having sufficient depth and
substance to be believable) imagery to then create an illusion.
Whilst I have little difficulty with humour such as verbal irony which
is typically a figure of speech that communicates the opposite of what
is said, since many of my poems are of a double entendre genre. I
perceive there is an inherent "woke" difficulty with sarcasm being a
form of irony, that that can be unintentionally misdirected towards
persons, in having an inappropriate capacity to criticise. When one is
well versed within a subject matter, there is invariably some
quirk-some characteristic to satirise, but not in the circumstance of
self-education, where the responding in kind to parodies of human
experience can by impetus of ignorance then result in further
diminishing that consideration of experience.
But in the end I had to remember, that such an impasse to our
continuity of endeavours which purveys a potential for ambiguity as
then causal of misapprehension, the possibility for an introduction of
logical fallacies within our contemplations, or at worse, a risk of
irretractable contradictions that might then arise as obstacles in the
circumstance our considerations are constrained by a sequential
proceeding rather than having any A PRIORITY unity of apperception of
the entire literary work.
Especially given that this chapter is committed to the topic as
mediation and its rationale of empowerment, it is then incumbent to
pursue such empathy of common imperative without any presumptuous
self-entitlement ("Do you want to feel how it feels?") by an
unqualified as ignorant capacity to talk about the aesthetics,
dignity, or the essential life of women and their biological
capability which differs to mine. But to then remedy these seemingly
insurmountable as difficult rhetorical machinations without conveying
a disrespect towards others, we had recourse to a DEUS EX MACHINA
(literally "god from a machine, i.e., a device, a scaffolding, an
artifice") which is unequivocally a contrivance that brings an
unexpected change to the experience.
How did this spontaneously occur?
It involved giving some pause for mindfulness as contemplation
undertaken within the generalized dimension which makes that thing
what it "is."
Although we might refer to it as an "inner voice," your intuition
doesn't not manifest itself as a voice at all.
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL:
HOW TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
@3 - Philippe Nonet, VANDERBILT LAW REVIEW Vol. 48:987-988
@4 - Wikipedia on Richard Rorty, accessed 18 June 2022
@5 - A History of Women's Suffrage, Encyclopaedia Britannica
<https://www.britannica.com/topic/woman-suffrage>
@6 - The Arrogance of Catholic Church Authorities, Thomas De
Zengotita, Contributing Editor, Harper's Magazine, Updated 25 MAY
2011, <https://www.huffpost.com/entry/the-arrogance-of-catholic_b_564294>
@7 - Richard Skinner on Radio BBC 1, courtesy Genius Media Group Inc.
<https://genius.com/Kate-bush-running-up-that-hill-a-deal-with-god-lyrics> >>
Initial Post: 1 June 2022
On 19/6/2022 09:41, dolf wrote:
But MARTIN LUTHER vehemently states he never asserted that he wasYOUTUBE: "2CELLOS - NOW WE ARE FREE - GLADIATOR"
"against serving the #1827 - EUCHARIST according to any one type of
practice" (ie. which is a contemporary issue given refusal as an
ecclesiastical #417 - *ANATHEMA* *CURSE* directed against RAINBOW
SASH PROTESTERS upon PENTECOST 31 MAY 1998 and 11 JUNE 2000 or more
recently as threats made against AMERICAN POLITICIANS) in his
criticisms towards them and in fact they themselves are making this
argument. They're persistence in making this false argument causes
him to coin the phrase in this statement: "THEY ASSERT THE VERY
THINGS THEY ASSAIL, OR THEY SET UP A *MAN* OF *STRAW* WHOM THEY MAY
ATTACK."
<https://www.youtube.com/watch?v=74CYIdYoQ5w>
"ANOL SHALOM
ANOL SHEH LAY KONNUD DE NE UM
FLAVUM {DEME: @161, ONTIC: @161}
NOM DE LEESH {DEME: @186, ONTIC: @186}
HAM DE NAM UM DAS
LA UM DE
FLAVNE…" {@7: Sup: 12 - YOUTHFULNESS: T'UNG (#304: *PENTECOST* 24 MAY
33 AD); Ego: 6 - CONTRARIETY: LI (#275: *CRUCIFIXION* 3 APRIL 33 AD)}
YOUTUBE: "HANS ZIMMER / LISA GERRARD (NOW WE ARE FREE)"
<https://www.youtube.com/watch?v=fd6z4lSCqgY>
ONTIC / DEME CHECKSUM TOTAL: #347 as [#30, #1, #60, #6, #200, #10,
#600] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#50, #1, #60, #200, #500] / [#10, #1, #60, #200, #50,
#10] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY /
*APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as [#10, #1, #60, #200, #6,
#50, #10] /
#303 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#2, #1,
#60, #200, #600] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#6, #1,
#60, #200, #50, #5, #6] = ʼâçar (H631): {UMBRA: #261 % #41 = #15} 1)
to tie, bind, imprison; 1a) (Qal); 1a1) to tie, bind; 1a2) to tie,
harness; 1a3) to bind (with cords); 1a4) *TO* *GIRD* (*RARE* *AND*
*LATE*); 1a5) *TO* *BEGIN* *THE* *BATTLE*, *MAKE* *THE* *ATTACK*; 1a6)
*OF* *OBLIGATION* *OF* *OATH* (figurative); 1b) (Niphal) to be
imprisoned, bound; 1c) (Pual) to be taken prisoner;
"WHEREFORE GIRD UP THE LOINS OF YOUR *MIND* {3 APRIL (CRUCIFIXION)
[ #156]}, BE SOBER, AND *HOPE* {24 MAY (PENTECOST 33 AD) [ #244,
#300]} TO THE END FOR THE GRACE THAT IS TO BE BROUGHT UNTO YOU AT >> THE REVELATION OF JESUS CHRIST; AS OBEDIENT CHILDREN, NOT FASHIONING
YOURSELVES *ACCORDING* {3 APRIL (CRUCIFIXION) [ #322]} TO THE
FORMER LUSTS IN YOUR IGNORANCE:
BUT AS HE WHICH HATH *CALLED* {19 JUNE (TIME OF WRITING) [ #80 -
*LABOURING* (CH'IN), #280, #312], 13 JANUARY [ #116], 3
APRIL (CRUCIFIXION) [ #316, #448], 24 MAY (PENTECOST 33 AD) >> [ #371, #457]} YOU IS *HOLY* {13 JANUARY [ #215]}, SO BE YE
*HOLY* {13 JANUARY [ #215]} IN *ALL* {19 JUNE (TIME OF WRITING) [
#292], 13 JANUARY [ #292, #332, #432]} MANNER OF >> CONVERSATION; BECAUSE IT IS *WRITTEN* {13 JANUARY [ #305]}, BE YE
*HOLY* {13 JANUARY [ #215], 3 APRIL (CRUCIFIXION) [ #448]} ; FOR
I *AM* {3 APRIL (CRUCIFIXION) [ #275 - *EXISTENT* *ONE*, #516],
24 MAY (PENTECOST 33 AD) [ #106, #223, #300, #421]}
*HOLY* {13 JANUARY [ #215]} ." [1Peter 1:13-16]
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS *ROOT* *TO*
*MECHANISTIC* *BINARY* *PATHOS* as [#6, #8, #200, #6, #700] /
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#40, #8, #200, #6, #700] = chârôwn (H2740): {UMBRA: #264 % #41 =
#18} 1) anger, heat, burning (of anger); 1a) *ALWAYS* *USED* *OF*
*GOD'S* *ANGER*;
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#4, #100, #200] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#6, #10, #4, #100, #200, #5, #6] = dâqar (H1856):
{UMBRA: #304 % #41 = #17} 1) *TO* *PIERCE*, *THRUST* *THROUGH*,
*PIERCE* *THROUGH*; 1a) (Qal) to pierce, run through; 1b) (Niphal) to
be pierced through; 1c) (Pual) pierced, riddled (participle);
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #8, #200, #800] /
#314 - DON'T MIND US POEM / *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3
JANUARY as [#8, #200, #80, #6, #500] /
#318 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33
AD as [#30, #8, #200, #800] /
#324 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#8, #6,
#200, #80, #10, #500] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#40, #8,
#200, #800] / #330 - *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as
[#2, #8, #200, #80, #600] /
#354 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#8, #200, #80, #6,
#50, #10] /
#364 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#10, #8, #200, #80, #6, #50, #10] = châraph (H2778): {UMBRA: #288
% #41 = #1} 1) *TO* *REPROACH*, *TAUNT*, *BLASPHEME*, *DEFY*,
*JEOPARDISE*, *RAIL*, *UPBRAID*; 1a) (Qal) to reproach; 1b) (Piel) to
reproach, defy, taunt; 2) (Qal) to winter, spend harvest time, remain
in harvest time; 3) (Niphal) to acquire, be betrothed;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#5, #60, #10, #200] = héxis (G1838): {UMBRA: #275 %
#41 = #29} 1) *A* *HABIT* *WHETHER* *OF* *BODY* *OR* *MIND*; 2) a
power acquired by custom, practice, use;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#5, #7, #8, #200, #5, #50] /
#340 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#7, #8,
#200, #70, #40, #5, #9, #1] = záō (G2198): {UMBRA: #808 % #41 = #29}
1) to live, breathe, be among the living (not lifeless, not dead); 2)
to enjoy real life; 2a) *TO* *HAVE* *TRUE* *LIFE* *AND* *WORTHY* *OF*
*THE* *NAME*; 2b) *ACTIVE*, *BLESSED*, *ENDLESS* *IN* *THE* *KINGDOM*
*OF* *GOD*; 3) to live i.e. pass life, in the manner of the living and
acting; 3a) *OF* *MORTALS* *OR* *CHARACTER*; 4) *LIVING* *WATER*,
*HAVING* *VITAL* *POWER* *IN* *ITSELF* *AND* *EXERTING* *THE* *SAME*
*UPON* *THE* *SOUL*; 5) metaph. to be in full vigour; 5a) to be fresh,
strong, efficient,; 5b) as adj. active, powerful, efficacious;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#200, #70, #5] /
#287 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#6, #200,
#6, #70, #5] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#6, #200, #70, #6, #600] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#5, #200, #6, #70, #10, #600] / [#6, #5, #200, #70,
#10, #600] /
/ #336- *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS >> ON 3 APRIL 33 AD / SUNDAY 19 JUNE 2022 as [#10, #200, #70, #6, #700] =
râʻâh (H7462): {UMBRA: #275 % #41 = #29} 1) *TO* *PASTURE*, *TEND*,
*GRAZE*, *FEED*; 1a) (Qal); 1a1) to tend, pasture; i) *TO* *SHEPHERD*;
ii) *OF* *RULER*, *TEACHER* (fig); iii) of people as flock (fig); iv)
shepherd, herdsman (subst); 1a2) to feed, graze; i) of cows, sheep etc
(literal); ii) *OF* *IDOLATER*, *ISRAEL* *AS* *FLOCK* (fig); 1a3)
(Hiphil) shepherd, shepherdess; 1b) to associate with, be a friend of
(meaning probable); 1b1) (Qal) to associate with; 1b2) (Hithpael) to
be companions; 1c) (Piel) to be a special friend;
"THUS SAITH THE LORD GOD; BEHOLD, I AM AGAINST THE *SHEPHERDS*-H7462;
AND I WILL REQUIRE MY FLOCK AT THEIR HAND, AND CAUSE THEM TO CEASE
FROM *FEEDING*-H7462 THE FLOCK; NEITHER SHALL THE *SHEPHERDS*-H7462
*FEED*-H7462 THEMSELVES ANY MORE; FOR I WILL DELIVER MY FLOCK FROM
THEIR MOUTH, THAT THEY MAY NOT BE MEAT FOR THEM." [Ezekiel 34:10]
On 18/6/2022 16:56, dolf wrote:
Before making any considerations (ie. which is constrained by a
sequential proceeding rather than having any A PRIORITY unity of
apperception of the entire literary work) upon DE ZENGOTITA's
recourse to rationalisations drawn from the American Professor of
Philosophy RICHARD RORTY for his explanation of behavioural
contingency (ie. the relationship between a specific response and
the frequency, regularity, and level of reinforcement for that
response) as then an impetus for continuity (ie. fashioning the best
possible self through continual redescription) and the ego's
existential pre-occupation with a survivalist subjectivity, we ought
to reiterate our earlier caveat, that we are naive with a limitation
upon resources, but with an eager desire for self education (ie.
life circumstance precluded us for any formal education) and since
we don't have all the answers, our intention is to then contribute
to the UNIVERSE OF DISCOURSE, as not by cause of rhetorical
contrivances nor argumentative contortions, but rather by an effect
of #273 - SYNCRETIC PROGRESSION that is primarily concerned with
devising a META-NARRATIVE so as to articulate any viability to an
underlying METALOGIC process as then a mechanism possessing an
intermediate capability to facilitate the generation of ideas in the
furtherance of our self education process.
Whilst we may ourselves derive some pithy observations from RORTY's
widely held admiration amongst academics, for his understanding of
the transition from modernism that describes the period from the
1890s to 1945 to post-modernism which refers to the period after the
Second World War, as especially after 1968.
In light of our provisional hypothesis that ADOLF HITLER within his
TABLE TALK 1941 to 1944, as by cause of implicit concepts expressed
within the segmented narrative content, having then both IDEA /
TEMPORAL correspondences, it is likely to have deployed a TERNARY
NUMBER TEMPLATE (ie. meta-descriptor prototypes of the CANON OF
SUPREME MYSTERY published in 4 BCE but known for millennium prior)
to then implement it's FASCIST idealism in being a return to the
traditions of Ancient Rome, by action of PYTHAGOREAN #1080 - HETEROS
THEORY OF NUMBER BINOMIAL as entirely an artifice.
Doubtlessly we will later more properly convey by example this
notion within either this present or some other chapter,
nevertheless it raises a questionable concern about what then
properly constitutes a foundation to an authentic western perennial
tradition and whether any temporal basis for a stages of development
distinction made between modern verses post-modern is merely a
rhetorical contrivance made in part as a philosophical response to
the magnitude of atrocity wrought in the world.
Especially given that the TERNARY NUMBER superordinate basis to the
oriental perennial tradition which is the metaphysical premise for
our theoretical NOUMENON has both a COURSE-trochos of NATURE-genesis
[James 3:6] chronological anchoring in grounding (ie. "THE
REVELATION OF THE MYSTERY, WHICH WAS KEPT SECRET SINCE THE WORLD
BEGAN (aiṓnios (G166): eternity)" [Romans 16:25]) as temporal
relativity (ie. being a base-7 view of the continuum given 6 x 364 =
#2184 days x 49 = 107016 / 293 tropical years of 365.24232 days) to
infinity and a corresponding:
PERIHELION (#420, #322, #404, #314, #369, #337, #379, #342)
and
APOHELION (#330, #410, #352, #421, #373, #472, #337, #454)
Binding to the earth's orbit as hypostasis conception given to its
exemplar ANTHROPOCENTRIC singularity.
This TERNARY NUMBER hypostasis consideration for conscious reality
purveys a neural linguistic as rational (22 / 7) circumscribing
premise for cognition which is readily substantiated by means of
deploying those same TERNARY NUMBER meta-descriptor prototypes as a
reverse transcriptase to segment language in thereby making a
mirrored determination against the person's innate will to judge
which is observed to run up against its outer limits as reality.
That in all probability (ie. as not within our present scope to
Soon thereafter, I had an astute perception of mind, where firstly the
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
On 19/6/2022 19:04, dolf wrote:
JUST TO CLARIFY THAT LUTHER's DECISION RELATED TO PRAYER AND THESoon thereafter, I had an astute perception of mind, where firstly the
EUCHARIST IS AN IMPOST AGAINST THE REGULATOR TO THE HYPOSTASIS STRATA
FOR THE HETEROS BASIS OF NUMBER WHICH WE ARE ABLE TO RESOLVE BACK TO
THE TERNARY NOUMENON HYPOSTASIS
REGULATOR: #540 {Total Sum of a Row + Total Sum of All Rows}
<-- ʻabdûwth (H5659): *SERVITUDE*, *BONDAGE*;
<-- pâlal (H6419): *TO* *PRAY*; dârash (H1875): *TO* *SEEK* *DEITY*
*IN* *PRAYER* *AND* *WORSHIP*; *LUTHER'S* *DECISION* *TO* *REMOVE*
*THE* *ROMAN* *CANON* *PRAYER* (*CANON* *MISSAE*) READ BEFORE THE
#1827 - *EUCHARIST*
H1875@{
@1: Sup: 30 - BOLD RESOLUTION: YI (#30); Ego: 30 - BOLD
RESOLUTION: YI (#30),
@2: Sup: 34 - KINSHIP: CH'IN (#64); Ego: 4 - BARRIER: HSIEN (#34),
@3: Sup: 72 - HARDNESS: CHIEN (#136); Ego: 38 - FULLNESS: SHENG
(#72),
@4: Sup: 78 - ON THE VERGE: CHIANG (#214); Ego: 6 - CONTRARIETY:
LI (#78),
@5: Sup: 54 - UNITY: K'UN (#268); Ego: 57 - GUARDEDNESS: SHOU (#135), >> Male: #268 - *SUPERNAL* *NOUMENON* *CUSHIONING* *FOR* *SELF*
*CONTROL*; Feme: #135 - HETEROS (@1, @5) NUMBER ADJUSTER
} // #540
----
It is proper to disclose our consternation at DE ZENGOTITA's capacity
to so carelessly disenfranchise women through "stealing the moment
from them" by such flippant (as prattling, babbling or glib manner)
treatment ("it's an options thing, again, of course") of the seminal
cause to any conception, as to whether it even occurred by choice, in
then possessing any mutual affection, or entirely from the impost of a
deprecating force. Whether it was substantially predicated by action
of coercive control or just an adverse fate consequence to habitual
reckless sexual compulsivity. Perhaps it may be a simple presumptive
lack of self control. Let's not exclude disconnected from reality in
some degree of euphoria by an intoxication. We have by no means
exhausted the criteria as an impetus for bringing another human being
into existence.
The lack of answers are exasperating but not surprising given his
earlier revelations as to the profound indebtedness to any
philosophical legacy that might existentially yield a certain
millstone by an unaccountable and ineffable ("inclination to as
metaphysics of silence") disposition as worldview which holds that
"there is something deep and genuinely universal about religion,
something that goes to the core of what it means to be human—something
that escapes Enlightenment critique." [@6]
Therefore he conveys a monochromic scenario as if it were an
intelligent idealism ("The question arises: now that you've made this
momentous choice, much more irrevocable and transformative than
getting married") and I am simply none the wiser as to how the nature
of any contingent event and opportunism which "[started] even before
the kid was born" can then have such adverse repercussions upon the
maternal instinct, whereby paradoxically an animal (ie. the
carnivorous characteristic of chimpanzees and bears excepted) can have
a greater regard for its offspring than a human being who claims to
have both sentience and sapience in some degree.
In having having no desire to parody DE ZENGOTITA, I was sorely
tempted to in an angry moment, when I first lighted upon this jocular
statement: "of course, even though I am sort of making fun of all this
[and there is] no question" [page 37] as to it being unequivocally a
dynamic of evaluation in having good intention.
As to be more properly a conjured literary contrivance by the strokes
of a *STRAW* *MAN* fallacy and parody argumentation for which I am
speechless, in not possessing any suitable word within my vocabulary
as a lexicon of an entirely naive experience as insufferably
non-differentiated from ignorance. But within art might be more
properly considered a trompe-l'œil (French for 'deceive the eye') that
similarly uses realistic dimensional (ie. having sufficient depth and
substance to be believable) imagery to then create an illusion.
Whilst I have little difficulty with humour such as verbal irony which
is typically a figure of speech that communicates the opposite of what
is said, since many of my poems are of a double entendre genre. I
perceive there is an inherent "woke" difficulty with sarcasm being a
form of irony, that that can be unintentionally misdirected towards
persons, in having an inappropriate capacity to criticise. When one is
well versed within a subject matter, there is invariably some
quirk-some characteristic to satirise, but not in the circumstance of
self-education, where the responding in kind to parodies of human
experience can by impetus of ignorance then result in further
diminishing that consideration of experience.
But in the end I had to remember, that such an impasse to our
continuity of endeavours which purveys a potential for ambiguity as
then causal of misapprehension, the possibility for an introduction of
logical fallacies within our contemplations, or at worse, a risk of
irretractable contradictions that might then arise as obstacles in the
circumstance our considerations are constrained by a sequential
proceeding rather than having any A PRIORITY unity of apperception of
the entire literary work.
Especially given that this chapter is committed to the topic as
mediation and its rationale of empowerment, it is then incumbent to
pursue such empathy of common imperative without any presumptuous
self-entitlement ("Do you want to feel how it feels?") by an
unqualified as ignorant capacity to talk about the aesthetics,
dignity, or the essential life of women and their biological
capability which differs to mine. But to then remedy these seemingly
insurmountable as difficult rhetorical machinations without conveying
a disrespect towards others, we had recourse to a DEUS EX MACHINA
(literally "god from a machine, i.e., a device, a scaffolding, an
artifice") which is unequivocally a contrivance that brings an
unexpected change to the experience.
How did this spontaneously occur?
It involved giving some pause for mindfulness as contemplation
undertaken within the generalized dimension which makes that thing
what it "is."
Although we might refer to it as an "inner voice," your intuition
doesn't not manifest itself as a voice at all.
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL:
HOW TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
@3 - Philippe Nonet, VANDERBILT LAW REVIEW Vol. 48:987-988
@4 - Wikipedia on Richard Rorty, accessed 18 June 2022
@5 - A History of Women's Suffrage, Encyclopaedia Britannica
<https://www.britannica.com/topic/woman-suffrage>
@6 - The Arrogance of Catholic Church Authorities, Thomas De
Zengotita, Contributing Editor, Harper's Magazine, Updated 25 MAY
2011, <https://www.huffpost.com/entry/the-arrogance-of-catholic_b_564294>
@7 - Richard Skinner on Radio BBC 1, courtesy Genius Media Group Inc.
<https://genius.com/Kate-bush-running-up-that-hill-a-deal-with-god-lyrics> >>
Initial Post: 1 June 2022
On 19/6/2022 09:41, dolf wrote:
But MARTIN LUTHER vehemently states he never asserted that he wasYOUTUBE: "2CELLOS - NOW WE ARE FREE - GLADIATOR"
"against serving the #1827 - EUCHARIST according to any one type of
practice" (ie. which is a contemporary issue given refusal as an
ecclesiastical #417 - *ANATHEMA* *CURSE* directed against RAINBOW
SASH PROTESTERS upon PENTECOST 31 MAY 1998 and 11 JUNE 2000 or more
recently as threats made against AMERICAN POLITICIANS) in his
criticisms towards them and in fact they themselves are making this
argument. They're persistence in making this false argument causes
him to coin the phrase in this statement: "THEY ASSERT THE VERY
THINGS THEY ASSAIL, OR THEY SET UP A *MAN* OF *STRAW* WHOM THEY MAY
ATTACK."
<https://www.youtube.com/watch?v=74CYIdYoQ5w>
"ANOL SHALOM
ANOL SHEH LAY KONNUD DE NE UM
FLAVUM {DEME: @161, ONTIC: @161}
NOM DE LEESH {DEME: @186, ONTIC: @186}
HAM DE NAM UM DAS
LA UM DE
FLAVNE…" {@7: Sup: 12 - YOUTHFULNESS: T'UNG (#304: *PENTECOST* 24 MAY
33 AD); Ego: 6 - CONTRARIETY: LI (#275: *CRUCIFIXION* 3 APRIL 33 AD)}
YOUTUBE: "HANS ZIMMER / LISA GERRARD (NOW WE ARE FREE)"
<https://www.youtube.com/watch?v=fd6z4lSCqgY>
ONTIC / DEME CHECKSUM TOTAL: #347 as [#30, #1, #60, #6, #200, #10,
#600] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#50, #1, #60, #200, #500] / [#10, #1, #60, #200, #50,
#10] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY /
*APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as [#10, #1, #60, #200, #6,
#50, #10] /
#303 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#2, #1,
#60, #200, #600] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#6, #1,
#60, #200, #50, #5, #6] = ʼâçar (H631): {UMBRA: #261 % #41 = #15} 1)
to tie, bind, imprison; 1a) (Qal); 1a1) to tie, bind; 1a2) to tie,
harness; 1a3) to bind (with cords); 1a4) *TO* *GIRD* (*RARE* *AND*
*LATE*); 1a5) *TO* *BEGIN* *THE* *BATTLE*, *MAKE* *THE* *ATTACK*; 1a6)
*OF* *OBLIGATION* *OF* *OATH* (figurative); 1b) (Niphal) to be
imprisoned, bound; 1c) (Pual) to be taken prisoner;
"WHEREFORE GIRD UP THE LOINS OF YOUR *MIND* {3 APRIL (CRUCIFIXION)
[ #156]}, BE SOBER, AND *HOPE* {24 MAY (PENTECOST 33 AD) [ #244,
#300]} TO THE END FOR THE GRACE THAT IS TO BE BROUGHT UNTO YOU AT >> THE REVELATION OF JESUS CHRIST; AS OBEDIENT CHILDREN, NOT FASHIONING
YOURSELVES *ACCORDING* {3 APRIL (CRUCIFIXION) [ #322]} TO THE
FORMER LUSTS IN YOUR IGNORANCE:
BUT AS HE WHICH HATH *CALLED* {19 JUNE (TIME OF WRITING) [ #80 -
*LABOURING* (CH'IN), #280, #312], 13 JANUARY [ #116], 3
APRIL (CRUCIFIXION) [ #316, #448], 24 MAY (PENTECOST 33 AD) >> [ #371, #457]} YOU IS *HOLY* {13 JANUARY [ #215]}, SO BE YE
*HOLY* {13 JANUARY [ #215]} IN *ALL* {19 JUNE (TIME OF WRITING) [
#292], 13 JANUARY [ #292, #332, #432]} MANNER OF >> CONVERSATION; BECAUSE IT IS *WRITTEN* {13 JANUARY [ #305]}, BE YE
*HOLY* {13 JANUARY [ #215], 3 APRIL (CRUCIFIXION) [ #448]} ; FOR
I *AM* {3 APRIL (CRUCIFIXION) [ #275 - *EXISTENT* *ONE*, #516],
24 MAY (PENTECOST 33 AD) [ #106, #223, #300, #421]}
*HOLY* {13 JANUARY [ #215]} ." [1Peter 1:13-16]
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS *ROOT* *TO*
*MECHANISTIC* *BINARY* *PATHOS* as [#6, #8, #200, #6, #700] /
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#40, #8, #200, #6, #700] = chârôwn (H2740): {UMBRA: #264 % #41 =
#18} 1) anger, heat, burning (of anger); 1a) *ALWAYS* *USED* *OF*
*GOD'S* *ANGER*;
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#4, #100, #200] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#6, #10, #4, #100, #200, #5, #6] = dâqar (H1856):
{UMBRA: #304 % #41 = #17} 1) *TO* *PIERCE*, *THRUST* *THROUGH*,
*PIERCE* *THROUGH*; 1a) (Qal) to pierce, run through; 1b) (Niphal) to
be pierced through; 1c) (Pual) pierced, riddled (participle);
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #8, #200, #800] /
#314 - DON'T MIND US POEM / *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3
JANUARY as [#8, #200, #80, #6, #500] /
#318 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33
AD as [#30, #8, #200, #800] /
#324 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#8, #6,
#200, #80, #10, #500] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#40, #8,
#200, #800] / #330 - *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as
[#2, #8, #200, #80, #600] /
#354 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#8, #200, #80, #6,
#50, #10] /
#364 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#10, #8, #200, #80, #6, #50, #10] = châraph (H2778): {UMBRA: #288
% #41 = #1} 1) *TO* *REPROACH*, *TAUNT*, *BLASPHEME*, *DEFY*,
*JEOPARDISE*, *RAIL*, *UPBRAID*; 1a) (Qal) to reproach; 1b) (Piel) to
reproach, defy, taunt; 2) (Qal) to winter, spend harvest time, remain
in harvest time; 3) (Niphal) to acquire, be betrothed;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#5, #60, #10, #200] = héxis (G1838): {UMBRA: #275 %
#41 = #29} 1) *A* *HABIT* *WHETHER* *OF* *BODY* *OR* *MIND*; 2) a
power acquired by custom, practice, use;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#5, #7, #8, #200, #5, #50] /
#340 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#7, #8,
#200, #70, #40, #5, #9, #1] = záō (G2198): {UMBRA: #808 % #41 = #29}
1) to live, breathe, be among the living (not lifeless, not dead); 2)
to enjoy real life; 2a) *TO* *HAVE* *TRUE* *LIFE* *AND* *WORTHY* *OF*
*THE* *NAME*; 2b) *ACTIVE*, *BLESSED*, *ENDLESS* *IN* *THE* *KINGDOM*
*OF* *GOD*; 3) to live i.e. pass life, in the manner of the living and
acting; 3a) *OF* *MORTALS* *OR* *CHARACTER*; 4) *LIVING* *WATER*,
*HAVING* *VITAL* *POWER* *IN* *ITSELF* *AND* *EXERTING* *THE* *SAME*
*UPON* *THE* *SOUL*; 5) metaph. to be in full vigour; 5a) to be fresh,
strong, efficient,; 5b) as adj. active, powerful, efficacious;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#200, #70, #5] /
#287 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#6, #200,
#6, #70, #5] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#6, #200, #70, #6, #600] /
Soon thereafter, I had an astute perception of mind, where firstly the
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
On 19/6/2022 19:04, dolf wrote:
JUST TO CLARIFY THAT LUTHER's DECISION RELATED TO PRAYER AND THESoon thereafter, I had an astute perception of mind, where firstly the
EUCHARIST IS AN IMPOST AGAINST THE REGULATOR TO THE HYPOSTASIS STRATA
FOR THE HETEROS BASIS OF NUMBER WHICH WE ARE ABLE TO RESOLVE BACK TO
THE TERNARY NOUMENON HYPOSTASIS
REGULATOR: #540 {Total Sum of a Row + Total Sum of All Rows}
<-- ʻabdûwth (H5659): *SERVITUDE*, *BONDAGE*;
<-- pâlal (H6419): *TO* *PRAY*; dârash (H1875): *TO* *SEEK* *DEITY*
*IN* *PRAYER* *AND* *WORSHIP*; *LUTHER'S* *DECISION* *TO* *REMOVE*
*THE* *ROMAN* *CANON* *PRAYER* (*CANON* *MISSAE*) READ BEFORE THE
#1827 - *EUCHARIST*
H1875@{
@1: Sup: 30 - BOLD RESOLUTION: YI (#30); Ego: 30 - BOLD
RESOLUTION: YI (#30),
@2: Sup: 34 - KINSHIP: CH'IN (#64); Ego: 4 - BARRIER: HSIEN (#34),
@3: Sup: 72 - HARDNESS: CHIEN (#136); Ego: 38 - FULLNESS: SHENG
(#72),
@4: Sup: 78 - ON THE VERGE: CHIANG (#214); Ego: 6 - CONTRARIETY:
LI (#78),
@5: Sup: 54 - UNITY: K'UN (#268); Ego: 57 - GUARDEDNESS: SHOU (#135), >> Male: #268 - *SUPERNAL* *NOUMENON* *CUSHIONING* *FOR* *SELF*
*CONTROL*; Feme: #135 - HETEROS (@1, @5) NUMBER ADJUSTER
} // #540
----
It is proper to disclose our consternation at DE ZENGOTITA's capacity
to so carelessly disenfranchise women through "stealing the moment
from them" by such flippant (as prattling, babbling or glib manner)
treatment ("it's an options thing, again, of course") of the seminal
cause to any conception, as to whether it even occurred by choice, in
then possessing any mutual affection, or entirely from the impost of a
deprecating force. Whether it was substantially predicated by action
of coercive control or just an adverse fate consequence to habitual
reckless sexual compulsivity. Perhaps it may be a simple presumptive
lack of self control. Let's not exclude disconnected from reality in
some degree of euphoria by an intoxication. We have by no means
exhausted the criteria as an impetus for bringing another human being
into existence.
The lack of answers are exasperating but not surprising given his
earlier revelations as to the profound indebtedness to any
philosophical legacy that might existentially yield a certain
millstone by an unaccountable and ineffable ("inclination to as
metaphysics of silence") disposition as worldview which holds that
"there is something deep and genuinely universal about religion,
something that goes to the core of what it means to be human—something
that escapes Enlightenment critique." [@6]
Therefore he conveys a monochromic scenario as if it were an
intelligent idealism ("The question arises: now that you've made this
momentous choice, much more irrevocable and transformative than
getting married") and I am simply none the wiser as to how the nature
of any contingent event and opportunism which "[started] even before
the kid was born" can then have such adverse repercussions upon the
maternal instinct, whereby paradoxically an animal (ie. the
carnivorous characteristic of chimpanzees and bears excepted) can have
a greater regard for its offspring than a human being who claims to
have both sentience and sapience in some degree.
In having having no desire to parody DE ZENGOTITA, I was sorely
tempted to in an angry moment, when I first lighted upon this jocular
statement: "of course, even though I am sort of making fun of all this
[and there is] no question" [page 37] as to it being unequivocally a
dynamic of evaluation in having good intention.
As to be more properly a conjured literary contrivance by the strokes
of a *STRAW* *MAN* fallacy and parody argumentation for which I am
speechless, in not possessing any suitable word within my vocabulary
as a lexicon of an entirely naive experience as insufferably
non-differentiated from ignorance. But within art might be more
properly considered a trompe-l'œil (French for 'deceive the eye') that
similarly uses realistic dimensional (ie. having sufficient depth and
substance to be believable) imagery to then create an illusion.
Whilst I have little difficulty with humour such as verbal irony which
is typically a figure of speech that communicates the opposite of what
is said, since many of my poems are of a double entendre genre. I
perceive there is an inherent "woke" difficulty with sarcasm being a
form of irony, that that can be unintentionally misdirected towards
persons, in having an inappropriate capacity to criticise. When one is
well versed within a subject matter, there is invariably some
quirk-some characteristic to satirise, but not in the circumstance of
self-education, where the responding in kind to parodies of human
experience can by impetus of ignorance then result in further
diminishing that consideration of experience.
But in the end I had to remember, that such an impasse to our
continuity of endeavours which purveys a potential for ambiguity as
then causal of misapprehension, the possibility for an introduction of
logical fallacies within our contemplations, or at worse, a risk of
irretractable contradictions that might then arise as obstacles in the
circumstance our considerations are constrained by a sequential
proceeding rather than having any A PRIORITY unity of apperception of
the entire literary work.
Especially given that this chapter is committed to the topic as
mediation and its rationale of empowerment, it is then incumbent to
pursue such empathy of common imperative without any presumptuous
self-entitlement ("Do you want to feel how it feels?") by an
unqualified as ignorant capacity to talk about the aesthetics,
dignity, or the essential life of women and their biological
capability which differs to mine. But to then remedy these seemingly
insurmountable as difficult rhetorical machinations without conveying
a disrespect towards others, we had recourse to a DEUS EX MACHINA
(literally "god from a machine, i.e., a device, a scaffolding, an
artifice") which is unequivocally a contrivance that brings an
unexpected change to the experience.
How did this spontaneously occur?
It involved giving some pause for mindfulness as contemplation
undertaken within the generalized dimension which makes that thing
what it "is."
Although we might refer to it as an "inner voice," your intuition
doesn't not manifest itself as a voice at all.
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL:
HOW TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
@3 - Philippe Nonet, VANDERBILT LAW REVIEW Vol. 48:987-988
@4 - Wikipedia on Richard Rorty, accessed 18 June 2022
@5 - A History of Women's Suffrage, Encyclopaedia Britannica
<https://www.britannica.com/topic/woman-suffrage>
@6 - The Arrogance of Catholic Church Authorities, Thomas De
Zengotita, Contributing Editor, Harper's Magazine, Updated 25 MAY
2011, <https://www.huffpost.com/entry/the-arrogance-of-catholic_b_564294>
@7 - Richard Skinner on Radio BBC 1, courtesy Genius Media Group Inc.
<https://genius.com/Kate-bush-running-up-that-hill-a-deal-with-god-lyrics> >>
Initial Post: 1 June 2022
On 19/6/2022 09:41, dolf wrote:
But MARTIN LUTHER vehemently states he never asserted that he wasYOUTUBE: "2CELLOS - NOW WE ARE FREE - GLADIATOR"
"against serving the #1827 - EUCHARIST according to any one type of
practice" (ie. which is a contemporary issue given refusal as an
ecclesiastical #417 - *ANATHEMA* *CURSE* directed against RAINBOW
SASH PROTESTERS upon PENTECOST 31 MAY 1998 and 11 JUNE 2000 or more
recently as threats made against AMERICAN POLITICIANS) in his
criticisms towards them and in fact they themselves are making this
argument. They're persistence in making this false argument causes
him to coin the phrase in this statement: "THEY ASSERT THE VERY
THINGS THEY ASSAIL, OR THEY SET UP A *MAN* OF *STRAW* WHOM THEY MAY
ATTACK."
<https://www.youtube.com/watch?v=74CYIdYoQ5w>
"ANOL SHALOM
ANOL SHEH LAY KONNUD DE NE UM
FLAVUM {DEME: @161, ONTIC: @161}
NOM DE LEESH {DEME: @186, ONTIC: @186}
HAM DE NAM UM DAS
LA UM DE
FLAVNE…" {@7: Sup: 12 - YOUTHFULNESS: T'UNG (#304: *PENTECOST* 24 MAY
33 AD); Ego: 6 - CONTRARIETY: LI (#275: *CRUCIFIXION* 3 APRIL 33 AD)}
YOUTUBE: "HANS ZIMMER / LISA GERRARD (NOW WE ARE FREE)"
<https://www.youtube.com/watch?v=fd6z4lSCqgY>
ONTIC / DEME CHECKSUM TOTAL: #347 as [#30, #1, #60, #6, #200, #10,
#600] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#50, #1, #60, #200, #500] / [#10, #1, #60, #200, #50,
#10] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY /
*APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as [#10, #1, #60, #200, #6,
#50, #10] /
#303 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#2, #1,
#60, #200, #600] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#6, #1,
#60, #200, #50, #5, #6] = ʼâçar (H631): {UMBRA: #261 % #41 = #15} 1)
to tie, bind, imprison; 1a) (Qal); 1a1) to tie, bind; 1a2) to tie,
harness; 1a3) to bind (with cords); 1a4) *TO* *GIRD* (*RARE* *AND*
*LATE*); 1a5) *TO* *BEGIN* *THE* *BATTLE*, *MAKE* *THE* *ATTACK*; 1a6)
*OF* *OBLIGATION* *OF* *OATH* (figurative); 1b) (Niphal) to be
imprisoned, bound; 1c) (Pual) to be taken prisoner;
"WHEREFORE GIRD UP THE LOINS OF YOUR *MIND* {3 APRIL (CRUCIFIXION)
[ #156]}, BE SOBER, AND *HOPE* {24 MAY (PENTECOST 33 AD) [ #244,
#300]} TO THE END FOR THE GRACE THAT IS TO BE BROUGHT UNTO YOU AT >> THE REVELATION OF JESUS CHRIST; AS OBEDIENT CHILDREN, NOT FASHIONING
YOURSELVES *ACCORDING* {3 APRIL (CRUCIFIXION) [ #322]} TO THE
FORMER LUSTS IN YOUR IGNORANCE:
BUT AS HE WHICH HATH *CALLED* {19 JUNE (TIME OF WRITING) [ #80 -
*LABOURING* (CH'IN), #280, #312], 13 JANUARY [ #116], 3
APRIL (CRUCIFIXION) [ #316, #448], 24 MAY (PENTECOST 33 AD) >> [ #371, #457]} YOU IS *HOLY* {13 JANUARY [ #215]}, SO BE YE
*HOLY* {13 JANUARY [ #215]} IN *ALL* {19 JUNE (TIME OF WRITING) [
#292], 13 JANUARY [ #292, #332, #432]} MANNER OF >> CONVERSATION; BECAUSE IT IS *WRITTEN* {13 JANUARY [ #305]}, BE YE
*HOLY* {13 JANUARY [ #215], 3 APRIL (CRUCIFIXION) [ #448]} ; FOR
I *AM* {3 APRIL (CRUCIFIXION) [ #275 - *EXISTENT* *ONE*, #516],
24 MAY (PENTECOST 33 AD) [ #106, #223, #300, #421]}
*HOLY* {13 JANUARY [ #215]} ." [1Peter 1:13-16]
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS *ROOT* *TO*
*MECHANISTIC* *BINARY* *PATHOS* as [#6, #8, #200, #6, #700] /
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#40, #8, #200, #6, #700] = chârôwn (H2740): {UMBRA: #264 % #41 =
#18} 1) anger, heat, burning (of anger); 1a) *ALWAYS* *USED* *OF*
*GOD'S* *ANGER*;
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#4, #100, #200] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#6, #10, #4, #100, #200, #5, #6] = dâqar (H1856):
{UMBRA: #304 % #41 = #17} 1) *TO* *PIERCE*, *THRUST* *THROUGH*,
*PIERCE* *THROUGH*; 1a) (Qal) to pierce, run through; 1b) (Niphal) to
be pierced through; 1c) (Pual) pierced, riddled (participle);
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #8, #200, #800] /
#314 - DON'T MIND US POEM / *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3
JANUARY as [#8, #200, #80, #6, #500] /
#318 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33
AD as [#30, #8, #200, #800] /
#324 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#8, #6,
#200, #80, #10, #500] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#40, #8,
#200, #800] / #330 - *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as
[#2, #8, #200, #80, #600] /
#354 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#8, #200, #80, #6,
#50, #10] /
#364 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#10, #8, #200, #80, #6, #50, #10] = châraph (H2778): {UMBRA: #288
% #41 = #1} 1) *TO* *REPROACH*, *TAUNT*, *BLASPHEME*, *DEFY*,
*JEOPARDISE*, *RAIL*, *UPBRAID*; 1a) (Qal) to reproach; 1b) (Piel) to
reproach, defy, taunt; 2) (Qal) to winter, spend harvest time, remain
in harvest time; 3) (Niphal) to acquire, be betrothed;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#5, #60, #10, #200] = héxis (G1838): {UMBRA: #275 %
#41 = #29} 1) *A* *HABIT* *WHETHER* *OF* *BODY* *OR* *MIND*; 2) a
power acquired by custom, practice, use;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#5, #7, #8, #200, #5, #50] /
#340 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#7, #8,
#200, #70, #40, #5, #9, #1] = záō (G2198): {UMBRA: #808 % #41 = #29}
1) to live, breathe, be among the living (not lifeless, not dead); 2)
to enjoy real life; 2a) *TO* *HAVE* *TRUE* *LIFE* *AND* *WORTHY* *OF*
*THE* *NAME*; 2b) *ACTIVE*, *BLESSED*, *ENDLESS* *IN* *THE* *KINGDOM*
*OF* *GOD*; 3) to live i.e. pass life, in the manner of the living and
acting; 3a) *OF* *MORTALS* *OR* *CHARACTER*; 4) *LIVING* *WATER*,
*HAVING* *VITAL* *POWER* *IN* *ITSELF* *AND* *EXERTING* *THE* *SAME*
*UPON* *THE* *SOUL*; 5) metaph. to be in full vigour; 5a) to be fresh,
strong, efficient,; 5b) as adj. active, powerful, efficacious;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#200, #70, #5] /
Soon thereafter, I had an astute perception of mind, where firstly the
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
On 19/6/2022 19:04, dolf wrote:
JUST TO CLARIFY THAT LUTHER's DECISION RELATED TO PRAYER AND THESoon thereafter, I had an astute perception of mind, where firstly the
EUCHARIST IS AN IMPOST AGAINST THE REGULATOR TO THE HYPOSTASIS STRATA
FOR THE HETEROS BASIS OF NUMBER WHICH WE ARE ABLE TO RESOLVE BACK TO
THE TERNARY NOUMENON HYPOSTASIS
REGULATOR: #540 {Total Sum of a Row + Total Sum of All Rows}
<-- ʻabdûwth (H5659): *SERVITUDE*, *BONDAGE*;
<-- pâlal (H6419): *TO* *PRAY*; dârash (H1875): *TO* *SEEK* *DEITY*
*IN* *PRAYER* *AND* *WORSHIP*; *LUTHER'S* *DECISION* *TO* *REMOVE*
*THE* *ROMAN* *CANON* *PRAYER* (*CANON* *MISSAE*) READ BEFORE THE
#1827 - *EUCHARIST*
H1875@{
@1: Sup: 30 - BOLD RESOLUTION: YI (#30); Ego: 30 - BOLD
RESOLUTION: YI (#30),
@2: Sup: 34 - KINSHIP: CH'IN (#64); Ego: 4 - BARRIER: HSIEN (#34),
@3: Sup: 72 - HARDNESS: CHIEN (#136); Ego: 38 - FULLNESS: SHENG
(#72),
@4: Sup: 78 - ON THE VERGE: CHIANG (#214); Ego: 6 - CONTRARIETY:
LI (#78),
@5: Sup: 54 - UNITY: K'UN (#268); Ego: 57 - GUARDEDNESS: SHOU (#135), >> Male: #268 - *SUPERNAL* *NOUMENON* *CUSHIONING* *FOR* *SELF*
*CONTROL*; Feme: #135 - HETEROS (@1, @5) NUMBER ADJUSTER
} // #540
----
It is proper to disclose our consternation at DE ZENGOTITA's capacity
to so carelessly disenfranchise women through "stealing the moment
from them" by such flippant (as prattling, babbling or glib manner)
treatment ("it's an options thing, again, of course") of the seminal
cause to any conception, as to whether it even occurred by choice, in
then possessing any mutual affection, or entirely from the impost of a
deprecating force. Whether it was substantially predicated by action
of coercive control or just an adverse fate consequence to habitual
reckless sexual compulsivity. Perhaps it may be a simple presumptive
lack of self control. Let's not exclude disconnected from reality in
some degree of euphoria by an intoxication. We have by no means
exhausted the criteria as an impetus for bringing another human being
into existence.
The lack of answers are exasperating but not surprising given his
earlier revelations as to the profound indebtedness to any
philosophical legacy that might existentially yield a certain
millstone by an unaccountable and ineffable ("inclination to as
metaphysics of silence") disposition as worldview which holds that
"there is something deep and genuinely universal about religion,
something that goes to the core of what it means to be human—something
that escapes Enlightenment critique." [@6]
Therefore he conveys a monochromic scenario as if it were an
intelligent idealism ("The question arises: now that you've made this
momentous choice, much more irrevocable and transformative than
getting married") and I am simply none the wiser as to how the nature
of any contingent event and opportunism which "[started] even before
the kid was born" can then have such adverse repercussions upon the
maternal instinct, whereby paradoxically an animal (ie. the
carnivorous characteristic of chimpanzees and bears excepted) can have
a greater regard for its offspring than a human being who claims to
have both sentience and sapience in some degree.
In having having no desire to parody DE ZENGOTITA, I was sorely
tempted to in an angry moment, when I first lighted upon this jocular
statement: "of course, even though I am sort of making fun of all this
[and there is] no question" [page 37] as to it being unequivocally a
dynamic of evaluation in having good intention.
As to be more properly a conjured literary contrivance by the strokes
of a *STRAW* *MAN* fallacy and parody argumentation for which I am
speechless, in not possessing any suitable word within my vocabulary
as a lexicon of an entirely naive experience as insufferably
non-differentiated from ignorance. But within art might be more
properly considered a trompe-l'œil (French for 'deceive the eye') that
similarly uses realistic dimensional (ie. having sufficient depth and
substance to be believable) imagery to then create an illusion.
Whilst I have little difficulty with humour such as verbal irony which
is typically a figure of speech that communicates the opposite of what
is said, since many of my poems are of a double entendre genre. I
perceive there is an inherent "woke" difficulty with sarcasm being a
form of irony, that that can be unintentionally misdirected towards
persons, in having an inappropriate capacity to criticise. When one is
well versed within a subject matter, there is invariably some
quirk-some characteristic to satirise, but not in the circumstance of
self-education, where the responding in kind to parodies of human
experience can by impetus of ignorance then result in further
diminishing that consideration of experience.
But in the end I had to remember, that such an impasse to our
continuity of endeavours which purveys a potential for ambiguity as
then causal of misapprehension, the possibility for an introduction of
logical fallacies within our contemplations, or at worse, a risk of
irretractable contradictions that might then arise as obstacles in the
circumstance our considerations are constrained by a sequential
proceeding rather than having any A PRIORITY unity of apperception of
the entire literary work.
Especially given that this chapter is committed to the topic as
mediation and its rationale of empowerment, it is then incumbent to
pursue such empathy of common imperative without any presumptuous
self-entitlement ("Do you want to feel how it feels?") by an
unqualified as ignorant capacity to talk about the aesthetics,
dignity, or the essential life of women and their biological
capability which differs to mine. But to then remedy these seemingly
insurmountable as difficult rhetorical machinations without conveying
a disrespect towards others, we had recourse to a DEUS EX MACHINA
(literally "god from a machine, i.e., a device, a scaffolding, an
artifice") which is unequivocally a contrivance that brings an
unexpected change to the experience.
How did this spontaneously occur?
It involved giving some pause for mindfulness as contemplation
undertaken within the generalized dimension which makes that thing
what it "is."
Although we might refer to it as an "inner voice," your intuition
doesn't not manifest itself as a voice at all.
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL:
HOW TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
@3 - Philippe Nonet, VANDERBILT LAW REVIEW Vol. 48:987-988
@4 - Wikipedia on Richard Rorty, accessed 18 June 2022
@5 - A History of Women's Suffrage, Encyclopaedia Britannica
<https://www.britannica.com/topic/woman-suffrage>
@6 - The Arrogance of Catholic Church Authorities, Thomas De
Zengotita, Contributing Editor, Harper's Magazine, Updated 25 MAY
2011, <https://www.huffpost.com/entry/the-arrogance-of-catholic_b_564294>
@7 - Richard Skinner on Radio BBC 1, courtesy Genius Media Group Inc.
<https://genius.com/Kate-bush-running-up-that-hill-a-deal-with-god-lyrics> >>
Initial Post: 1 June 2022
On 19/6/2022 09:41, dolf wrote:
But MARTIN LUTHER vehemently states he never asserted that he wasYOUTUBE: "2CELLOS - NOW WE ARE FREE - GLADIATOR"
"against serving the #1827 - EUCHARIST according to any one type of
practice" (ie. which is a contemporary issue given refusal as an
ecclesiastical #417 - *ANATHEMA* *CURSE* directed against RAINBOW
SASH PROTESTERS upon PENTECOST 31 MAY 1998 and 11 JUNE 2000 or more
recently as threats made against AMERICAN POLITICIANS) in his
criticisms towards them and in fact they themselves are making this
argument. They're persistence in making this false argument causes
him to coin the phrase in this statement: "THEY ASSERT THE VERY
THINGS THEY ASSAIL, OR THEY SET UP A *MAN* OF *STRAW* WHOM THEY MAY
ATTACK."
<https://www.youtube.com/watch?v=74CYIdYoQ5w>
"ANOL SHALOM
ANOL SHEH LAY KONNUD DE NE UM
FLAVUM {DEME: @161, ONTIC: @161}
NOM DE LEESH {DEME: @186, ONTIC: @186}
HAM DE NAM UM DAS
LA UM DE
FLAVNE…" {@7: Sup: 12 - YOUTHFULNESS: T'UNG (#304: *PENTECOST* 24 MAY
33 AD); Ego: 6 - CONTRARIETY: LI (#275: *CRUCIFIXION* 3 APRIL 33 AD)}
YOUTUBE: "HANS ZIMMER / LISA GERRARD (NOW WE ARE FREE)"
<https://www.youtube.com/watch?v=fd6z4lSCqgY>
ONTIC / DEME CHECKSUM TOTAL: #347 as [#30, #1, #60, #6, #200, #10,
#600] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#50, #1, #60, #200, #500] / [#10, #1, #60, #200, #50,
#10] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY /
*APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as [#10, #1, #60, #200, #6,
#50, #10] /
#303 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#2, #1,
#60, #200, #600] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#6, #1,
#60, #200, #50, #5, #6] = ʼâçar (H631): {UMBRA: #261 % #41 = #15} 1)
to tie, bind, imprison; 1a) (Qal); 1a1) to tie, bind; 1a2) to tie,
harness; 1a3) to bind (with cords); 1a4) *TO* *GIRD* (*RARE* *AND*
*LATE*); 1a5) *TO* *BEGIN* *THE* *BATTLE*, *MAKE* *THE* *ATTACK*; 1a6)
*OF* *OBLIGATION* *OF* *OATH* (figurative); 1b) (Niphal) to be
imprisoned, bound; 1c) (Pual) to be taken prisoner;
"WHEREFORE GIRD UP THE LOINS OF YOUR *MIND* {3 APRIL (CRUCIFIXION)
[ #156]}, BE SOBER, AND *HOPE* {24 MAY (PENTECOST 33 AD) [ #244,
#300]} TO THE END FOR THE GRACE THAT IS TO BE BROUGHT UNTO YOU AT >> THE REVELATION OF JESUS CHRIST; AS OBEDIENT CHILDREN, NOT FASHIONING
YOURSELVES *ACCORDING* {3 APRIL (CRUCIFIXION) [ #322]} TO THE
FORMER LUSTS IN YOUR IGNORANCE:
BUT AS HE WHICH HATH *CALLED* {19 JUNE (TIME OF WRITING) [ #80 -
*LABOURING* (CH'IN), #280, #312], 13 JANUARY [ #116], 3
APRIL (CRUCIFIXION) [ #316, #448], 24 MAY (PENTECOST 33 AD) >> [ #371, #457]} YOU IS *HOLY* {13 JANUARY [ #215]}, SO BE YE
*HOLY* {13 JANUARY [ #215]} IN *ALL* {19 JUNE (TIME OF WRITING) [
#292], 13 JANUARY [ #292, #332, #432]} MANNER OF >> CONVERSATION; BECAUSE IT IS *WRITTEN* {13 JANUARY [ #305]}, BE YE
*HOLY* {13 JANUARY [ #215], 3 APRIL (CRUCIFIXION) [ #448]} ; FOR
I *AM* {3 APRIL (CRUCIFIXION) [ #275 - *EXISTENT* *ONE*, #516],
24 MAY (PENTECOST 33 AD) [ #106, #223, #300, #421]}
*HOLY* {13 JANUARY [ #215]} ." [1Peter 1:13-16]
#270 - ONTIC (@102 + @168) DYNAMIC SUBSTITUTION AS *ROOT* *TO*
*MECHANISTIC* *BINARY* *PATHOS* as [#6, #8, #200, #6, #700] /
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#40, #8, #200, #6, #700] = chârôwn (H2740): {UMBRA: #264 % #41 =
#18} 1) anger, heat, burning (of anger); 1a) *ALWAYS* *USED* *OF*
*GOD'S* *ANGER*;
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#4, #100, #200] /
#331 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#6, #10, #4, #100, #200, #5, #6] = dâqar (H1856):
{UMBRA: #304 % #41 = #17} 1) *TO* *PIERCE*, *THRUST* *THROUGH*,
*PIERCE* *THROUGH*; 1a) (Qal) to pierce, run through; 1b) (Niphal) to
be pierced through; 1c) (Pual) pierced, riddled (participle);
#304 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #8, #200, #800] /
#314 - DON'T MIND US POEM / *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3
JANUARY as [#8, #200, #80, #6, #500] /
#318 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33
AD as [#30, #8, #200, #800] /
#324 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#8, #6,
#200, #80, #10, #500] /
#328 - NOUMENON RESONANCE FOR SUNDAY 19 JUNE 2022 as [#40, #8,
#200, #800] / #330 - *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY as
[#2, #8, #200, #80, #600] /
#354 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#8, #200, #80, #6,
#50, #10] /
#364 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#10, #8, #200, #80, #6, #50, #10] = châraph (H2778): {UMBRA: #288
% #41 = #1} 1) *TO* *REPROACH*, *TAUNT*, *BLASPHEME*, *DEFY*,
*JEOPARDISE*, *RAIL*, *UPBRAID*; 1a) (Qal) to reproach; 1b) (Piel) to
reproach, defy, taunt; 2) (Qal) to winter, spend harvest time, remain
in harvest time; 3) (Niphal) to acquire, be betrothed;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#5, #60, #10, #200] = héxis (G1838): {UMBRA: #275 %
#41 = #29} 1) *A* *HABIT* *WHETHER* *OF* *BODY* *OR* *MIND*; 2) a
power acquired by custom, practice, use;
#275 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#5, #7, #8, #200, #5, #50] /
It is proper to disclose our consternation at DE ZENGOTITA's capacity to
so carelessly disenfranchise women through "stealing the moment from
them" by such flippant (as prattling, babbling or glib manner) treatment ("it's an options thing, again, of course") of the seminal cause to any conception, as to whether it even occurred by choice, in then possessing
any mutual affection, or entirely from the impost of a deprecating
force. Whether it was substantially predicated by action of coercive control or just an adverse fate consequence to habitual reckless sexual compulsivity. Perhaps it may be a simple presumptive lack of self control. Let's not exclude disconnected from reality in some degree of euphoria by an intoxication. We have by no means exhausted the criteria
as an impetus for bringing another human being into existence.
The lack of answers are exasperating but not surprising given his
earlier revelations as to the profound indebtedness to any philosophical legacy that might existentially yield a certain millstone by an
unaccountable and ineffable ("inclination to a metaphysics of silence") disposition as worldview which holds that "there is something deep and genuinely universal about religion, something that goes to the core of
what it means to be human—something that escapes Enlightenment
critique." [@6]
Therefore he conveys a monochromic scenario as if it were an intelligent idealism ("The question arises: now that you've made this momentous
choice, much more irrevocable and transformative than getting married")
and I am simply none the wiser as to how the nature of any contingent
event and opportunism which "[started] even before the kid was born" can
then have such adverse repercussions upon the maternal instinct, whereby paradoxically an animal (ie. the carnivorous characteristic of
chimpanzees and bears excepted) can have a greater regard for its
offspring than a human being who claims to have both sentience and
sapience in some degree.
In having no desire to parody DE ZENGOTITA, I was sorely tempted to in
an angry moment, when I first lighted upon this jocular statement: "of course, even though I am sort of making fun of all this [and there is]
no question" [page 37] as to it being unequivocally a dynamic of
evaluation in having good intention.
As to be more properly a conjured literary contrivance by the strokes of
a *STRAW* *MAN* fallacy and parody argumentation for which I am
speechless, in not possessing any suitable word within my vocabulary as
a lexicon of an entirely naive experience and insufferably
non-differentiated from ignorance. But within art might be more properly considered a trompe-l'œil (French for 'deceive the eye') that similarly
uses realistic dimensional (ie. having sufficient depth and substance to
be believable) imagery to then create an illusion.
Whilst I have little reticence with humour such as verbal irony which is typically a figure of speech that communicates the opposite of what is
said, since many of my poems are of a double entendre genre. I perceive there is an inherent "woke" difficulty with sarcasm being a form of
irony, that that can be unintentionally misdirected towards persons, in having an inappropriate capacity to criticise.
When one is well versed within a subject matter, there is invariably
some quirk-some characteristic to satirise, but not in the circumstance
of self-education, where the responding in kind to parodies of human experience can by impetus of ignorance then result in further
diminishing that consideration of experience.
But in the end I had to remember, that such an impasse to our continuity
of endeavours which purveys a potential for ambiguity as then causal of misapprehension, the possibility for an introduction of logical
fallacies within our contemplations, or at worse, a risk of
irretractable contradictions that might then arise as obstacles in the circumstance our considerations are constrained by a sequential
proceeding rather than having any A PRIORITY unity of apperception of
the entire literary work.
Especially given that this chapter is committed to the topic as
mediation and its rationale of empowerment, it is then incumbent to
pursue such empathy of common imperative without any presumptuous self-entitlement ("Oh, tell me, we both matter, don't we?") by an
unqualified as ignorant capacity to talk about the aesthetics, dignity,
or the essential life of women and their biological capability ("Do you
want to feel how it feels?") which differs to mine. But to then remedy these seemingly insurmountable as difficult rhetorical machinations
without conveying a disrespect towards others, we had recourse to a DEUS
EX MACHINA (literally "god from a machine, i.e., a device, a
scaffolding, an artifice") which is unequivocally a contrivance that
brings an unexpected change to the experience.
How did this spontaneously occur?
It involved giving some pause for mindfulness as contemplation
undertaken within the generalized dimension which makes that thing what
it "is."
Although we might refer to it as an "inner voice," your intuition
doesn't not manifest itself as a voice at all.
Soon thereafter, I had an astute perception of mind, where firstly the
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] / [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
With regard to having made our DEUS EX MACHINA qualification as an accommodation of DE ZENGOTITA's rhetorical chimeras within this chapter titled, "THE CULT OF THE CHILD" (published 2005), which to our sensibly
is more properly by use a clichés "like father like son", which is an expression conveys that either a man or boy possesses the same attitudes
as his father or behaves in a similar way in purveying entirely mundane perspectives as to being stories that could have happened anytime, which focused on people and events, never on atmosphere, style, cultural
texture or for that matter any substantial critique of the human
experience.
As we earlier stated that the binomial hypostasis to such #1080 -
HETEROS reality [@8] firstly corresponds to the 3x3 magic square's
LEADER: #45 (ie the 3x3 stoicheion centre) which gives an HIGH OVERSEER: #1080 as value and then has an equivalent referential association to the cosmological elements #15 - SATURN (USURPER: #41 - RESPONSE (YANG)), #65
- MARS (USURPER: #15 - REACH (TA)), #111 - SUN (USURPER: #5 - KEEPING
SMALL (SHAO)) as prototypes devised by a categorical imperative of
ADJUSTER: #135, LEADER: #405, REGULATOR: #540, GENERAL GOVERNOR: #1080,
where there is then a finality of action within the cosmological element
#34 - JUPITER (USURPER: #26 = יְהוָֹה) which similarly has an ADJUSTER: #1080.
There is an additional sequence of an equivalent patterning associated
to the REGULATOR: #2184 as a value given to the JERUSALEM TEMPLE
priestly service divisions #24 x #7 x #13 = 6 x #364 (2 x #1092 as OTH
cycle) = #2184 to the cosmological elements:
#15 - SATURN (USURPER: #178 - ANTHROPOCENTRIC SINGULARITY #205 <-> #164
TO SECTION V OF QUEEN VICTORIA'S LETTERS PATENT RELATED TO #339 -
PROROGUING AUTHORITY AGAINST PARLIAMENT),
#65 - MARS (USURPER: #97 - kᵉlimmâh (H3639): *INSULT*, *REPROACH* / kâçâh (H3680): *TO* *BE* *CLOTHED* melek (H4430): *KING* / nâkâh (H5221): *TO* *SMITE* / çabbâl (H5449): *BURDEN* *BEARING* / pachad (H6343): *OBJECT* *OF* *DREAD*),
#111 - SUN (USURPER: #73 - COMPLETION (CH'ING)),
#175 - VENUS (USURPER: #54 - UNITY (K'UN)),
#260 - MERCURY (USURPER: #36 - STRENGTH (CH'IANG)),
#369 - MOON (USURPER: #20 - ADVANCE (CHIN)),
#505 - SATURN (USURPER: #5 - KEEPING SMALL (SHAO))
As prototypes by a categorical imperative of ADJUSTER: #546, LEADER:
#1638, REGULATOR: #2184, GENERAL GOVERNOR: #4368 with a culminating
action within the cosmological element #34 - JUPITER (USURPER: #129 - châlâl (H2491): *SLAIN* / ṭaph (H2945): *CHILDREN* / líthos (G3037): *STONE*; *METAPHOR* *FOR* *CHRIST*) which similarly has an ADJUSTER:
#4368 as 2 x #2184 and thusly the JERUSALEM TEMPLE was subject to
assailing action.
MARTIN LUTHER came to criticize ROMAN CATHOLICS for blurring the
distinction between high admiration for the grace of God wherever it is manifested in human beings and religious service offered to them and
other mere creatures. And in some instances he considered that the Roman Catholic practice of making intercessory requests addressed especially
to Mary and other departed saints to be idolatry.
GUIDE: #49 (7x7) giving row sum #175 - WOMAN WITH CHILD (ISIS / HORUS:
#100 / #505 - KABBALISTIC malkûwth (H4438): *KINGDOM*, *REALM*)
MYSTERY: #90 (lechem (H3899): *BREAD* / dâm (H1818): *BLOOD*; *OF*
*WINE* (fig.); / gᵉbîyaʻ (H1375): *CUP* / Yᵉhûwdîy (H3064): *JEW* / yôwm
(H3117): *DIVISION* *OF* *TIME* / kôhên (H3548): *PRIEST*-*KING* (*MELCHIZEDEK*, *MESSIAH*)
ADJUSTER: #135 - BEGETTING OF A CHILD and its CONTRARINESS;
LEADER: #405 - SANCTIFIED WOMAN v's MALE ORGAN (OSIRIS was castrated and reassembled by ISIS)
REGULATOR: #540
#540 as [#30, #4, #200, #6, #300] = dârash (H1875): {UMBRA: #504 % #41 = #12} 1) to resort to, seek, seek with care, enquire, require; 1a) (Qal);
1a1) to resort to, frequent (a place), (tread a place); 1a2) to consult, enquire of, seek; i) of God; ii) of heathen gods, necromancers; 1a3)
*TO* *SEEK* *DEITY* *IN* *PRAYER* *AND* *WORSHIP*; i) *GOD*; ii) heathen deities; 1a4) to seek (with a demand), demand, require; 1a5) to
investigate, enquire; 1a6) to ask for, require, demand; 1a7) to
practice, study, follow, seek with application; 1a8) to seek with care,
care for; 1b) (Niphal); 1b1) to allow oneself to be enquired of,
consulted (only of God); 1b2) to be sought, be sought out; 1b3) to be required (of blood);
And if we consider the regulation to the *ROMAN* *CANON* *PRAYER*
(*CANON* *MISSAE*) involves MARTIN LUTHER having a contention related to
#540 - *SEEKING* *DEITY* *IN* *PRAYER* *AND* *WORSHIP* and the #1827 - *EUCHARIST* which here appears to have an impost made against the #540 - REGULATOR within the binomial hypostasis stratum to the PYTHAGOREAN
#1080 - HETEROS THEORY OF NUMBER schema which when applied to the GUIDE:
#49 (7x7) magic square with a row sum #175 - WOMAN WITH CHILD possesses
a parallelism with ISIS idolatry.
To paraphrase the well known quote from atheist philosopher GEORGE
SANTAYANA (16 DECEMBER 1863 to 26 SEPTEMBER 1952) who treasured the
Spanish Catholic #36 - AUTONOMOUS DELIMITER (ie. MIND: 1+2, SCIENCE:
3+4, OPINION: 5+6, SENSE: 7+8) values, its homogenising #45 -
METHODOLOGY (eg: the #135 - BEGETTING OF A CHILD and its CONTRARINESS /
#405 - SANCTIFIED WOMAN v's MALE ORGAN being stroicheion of the cosmos)
as indoctrinating societal cultivation practices, and #71 - WORLDVIEW in which he was raised.
"#369 - *THOSE* (ie. humankind) who cannot #288 - *REMEMBER* the #81 -
*PAST* (ie. for what reason? / to what purpose?) are #207 - *CONDEMNED*
(ie. contemned) to #126 - *REPEAT* (ie. action prescribed) it."
That history occurs in temporal cycles and by which mediation (eg: the leading like a meek war horse means taking a stand at the right time,
with the right people and in the right way) as action occurs and
otherwise conveys an innate default attribution of repetition.
In context the aphorism ought to guide our public and private policy
given that history is driven by human nature in having an existential relativity to the character of hypostasis (ie. whether binomial as
HETEROS or trinomial as HOMOIOS) as paradigm for any grounding as the
real nature of reality and perspective on prerogative to an autonomous
and sapient individual right having an ageless #405 - *CONTENTION*
against the #405 - *CONDEMNATION* of religious and political hymeneal strictures as its economy.
[υ, {@1: Sup: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4});
Ego: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4})}
π, {@2: Sup: 75 - FAILURE: SHIH (#151 - MALE DEME IS UNNAMED {%16});
Ego: 80 - LABOURING: CH'IN (#156 - I DO NOT CAUSE TERRORS {%21} / I DO
NOT CAUSE TERRORS {%21})}
ο, {@3: Sup: 64 - SINKING: CH'EN (#215 - I AM NEITHER A LIAR NOR A DOER
OF MISCHIEF {%34}); Ego: 70 - SEVERANCE: KE (#226)}
ς, {@4: Sup: 21 - RELEASE: SHIH (#236); Ego: 38 - FULLNESS: SHENG (#264: *MANNER*, *HABIT*, *WAY*; *AS* *OF* *COURSE* *OF* *LIFE*)}
τ, {@5: Sup: 78 - ON THE VERGE: CHIANG (#314: *PERISAPSIS* *HOMOIOS* *NOUMENON* *EXTENT* FOR 3 JANUARY); Ego: 57 - GUARDEDNESS: SHOU (#321 -
*PRO* *DOMO*)}
α, {@6: Sup: 79 - DIFFICULTIES: NAN (#393); Ego: 1 - CENTRE: CHUNG
(#322: *PERISAPSIS* *HOMOIOS* *NOUMENON* *EXTENT* FOR 3 JANUARY)}
ς, {@7: Sup: 36 - STRENGTH: CH'IANG (#429); Ego: 38 - FULLNESS: SHENG
(#360: *EGO* *PAIRING* *TO* #EIGHT (#120 / #360) *HETEROS* *PROTOTYPE*)}
ι, {@8: Sup: 46 - ENLARGEMENT: K'UO (#475: kᵉhunnâh (H3550): *PRIESTHOOD*); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#370: shᵉlêṭ (H7981): *TO* *HAVE* *POWER* *OF* *RULE* *OR* *DOMINEER* / sâṭân
(H7854): *ADVERSARY* *IN* *GENERAL* - *PERSONAL* *OR* *NATIONAL* / shûwb (H7725): *TO* *TURN* *AWAY* *FROM* *GOD* *AS* *APOSTASY* *AND* *MORTAL* *SIN*)}
ς] {@9: Sup: 3 - MIRED: HSIEN (#478); Ego: 38 - FULLNESS: SHENG (#408)}
DEME CHECKSUM TOTAL MALE: @76 + @151 (#227) + FEME: @76 + @156 (#232) =
#459 as [#5, #40, #100, #4, #10, #300] = qâdash (H6942): {UMBRA: #404 %
#41 = #35} 1) *TO* *CONSECRATE*, *SANCTIFY*, *PREPARE*, *DEDICATE*, *BE* *HALLOWED*, *BE* *HOLY*, *BE* *SANCTIFIED*, *BE* *SEPARATE*; 1a) (Qal);
1a1) to be set apart, be consecrated; 1a2) to be hallowed; 1a3)
consecrated, tabooed; 1b) (Niphal); 1b1) to show oneself sacred or
majestic; 1b2) to be honoured, be treated as sacred; 1b3) to be holy;
1c) (Piel); 1c1) to set apart as sacred, consecrate, dedicate; 1c2) to observe as holy, keep sacred; 1c3) to honour as sacred, hallow; 1c4) to consecrate; 1d) (Pual); 1d1) to be consecrated; 1d2) consecrated,
dedicated; 1e) (Hiphil); 1e1) to set apart, devote, consecrate; 1e2) to regard or treat as sacred or hallow; 1e3) to consecrate; 1f) (Hithpael);
1f1) to keep oneself apart or separate; 1f2) to cause Himself to be
hallowed (of God); 1f3) to be observed as holy; 1f4) to consecrate oneself;
#232 as [#2, #20, #200, #10] /
#227 as [#5, #2, #20, #200] = bᵉkôwr (H1060): {UMBRA: #228 % #41 = #23}
1) *FIRSTBORN*, firstling; 1a) of men and women; 1b) of animals; 1c)
noun of relation (fig.);
#232 as [#7, #20, #200, #5] /
#227 as [#7, #20, #200] = zâkar (H2142): {UMBRA: #227 % #41 = #22} 1) to remember, recall, call to mind; 1a) (Qal) to remember, recall; 1b)
(Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind; 1c) (Hiphil); 1c1) to cause to remember, remind; 1c2)
*TO* *CAUSE* *TO* *BE* *REMEMBERED*, *KEEP* *IN* *REMEMBRANCE*; 1c3) to mention; 1c4) to record; 1c5) to make a memorial, make remembrance;
#227 as [#6, #10, #3, #2, #200, #6] = gâbar (H1396): {UMBRA: #205 % #41
= #41} 1) to prevail, have strength, be strong, be powerful, be mighty,
be great; 1a) (Qal); 1a1) to be strong, mighty; 1a2) to prevail; 1b)
(Piel) *TO* *MAKE* *STRONG*, *STRENGTHEN*; 1c) (Hiphil); 1c1) to
confirm, give strength; 1c2) *TO* *CONFIRM* (*A* *COVENANT*); 1d)
(Hithpael); 1d1) to show oneself mighty; 1d2) *TO* *ACT* *PROUDLY*
(*TOWARD* *GOD*);
ONTIC CHECKSUM TOTAL MALE: @215 ʻetsem (H6106): *ESSENCE*, *SUBSTANCE*, *SELF* + FEME: @156 - yᵉqûwm (H3351): *LIVING* *SUBSTANCE* = #371
#478 as [#8, #20, #40, #400, #10] = chokmâh (H2451): {UMBRA: #73 % #41 = #32} 1) wisdom; 1a) skill (in war); 1b) wisdom (in administration); 1c) shrewdness, wisdom; 1d) wisdom, prudence (in religious affairs); 1e)
*WISDOM* (*ETHICAL* *AND* *RELIGIOUS*);
#478 as [#6, #2, #70, #400] = ʻêth (H6256): {UMBRA: #470 % #41 = #19} 1) time; 1a) *TIME* (*OF* *AN* *EVENT*); 1b) time (usual); 1c) experiences, fortunes; 1d) occurrence, occasion;
#478 as [#6, #40, #400, #2, #30] = têbêl (H8398): {UMBRA: #432 % #41 =
#22} 1) *WORLD*;
#408 as [#1, #3, #4, #400] = ʼăguddâh (H92): {UMBRA: #13 % #41 = #13} 1) band, binding; 1a) cords, bands, thongs (metaphorical of slavery); 1b)
bunch of hyssop; 1c) band of men, troops; 1d) *VAULT* (*OF* *THE*
*HEAVENS*), *FIRMAMENT* (*BINDING* *EARTH* *TO* *THE* HEAVENS*);
#408 as [#70, #30, #70, #20, #30, #8, #100, #70, #10] = holóklēros
(G3648): {UMBRA: #598 % #41 = #24} 1) complete in all its parts, in no
part wanting or unsound, complete, entire, whole; 1a) *OF* *A* *BODY* *WITHOUT* *BLEMISH* *OR* *DEFECT*, *WHETHER* *OF* *A* *PRIEST* *OR* *OF*
*A* *VICTIM*; 1b) free from sin, faultless; 1c) complete in all
respects, consummate;
#408 as [#80, #50, #70, #8, #200] = pnoḗ (G4157): {UMBRA: #208 % #41 =
#3} 1) breath, *BREATH* *OF* *LIFE*; 2) wind;
#371 as [#10, #50, #1, #300, #10] = hinatí (G2444): {UMBRA: #371 % #41 =
#2} 1) *FOR* *WHAT* *PURPOSE*, wherefore, why;
#371 as [#8, #80, #5, #10, #9, #8, #200, #1, #50] = apeithéō (G544): {UMBRA: #910 % #41 = #8} 1) not to allow one's self to be persuaded; 1a)
*TO* *REFUSE* *OR* *WITHHOLD* *BELIEF*; 1b) to refuse belief and
obedience; 2) not to comply with;
#371 as [#30, #1, #300, #600] = ʼâshâm (H817): {UMBRA: #341 % #41 = #13} 1) guilt, offense, sin, guiltiness; 1a) offense, sin, trespass, fault;
1b) guilt, guiltiness; 1c) compensation (for offense); 1d) *TRESPASS*
*OR* *SIN* *OFFERING*;
"ANYONE CONSCIOUS OF A GRAVE SIN MUST RECEIVE THE SACRAMENT OF
RECONCILIATION BEFORE COMING TO COMMUNION." (CATECHISM, NO. 1384-1385)
"AS BODILY NOURISHMENT RESTORES LOST STRENGTH {@76 - AGGRAVATION: (CHU)
+ @151 - FAILURE: (SHIH) (#227 - gâbar (H1396): *STRENGTH* / *TO*
*CONFIRM* *A* *COVENANT*)}, SO THE EUCHARIST STRENGTHENS OUR CHARITY,
WHICH TENDS TO BE WEAKENED IN DAILY LIFE; AND THIS LIVING CHARITY WIPES
AWAY VENIAL SINS." (CATECHISM, NO. 1394).
SANTAYANA was profoundly influenced by BARUCH ESPINOSA's (24 NOVEMBER
1632 to 21 FEBRUARY 1677) life and thought: "The single essence of one substance (ie. the hypostasis [Greek: ὑπόστασις, hypóstasis] as the
underlying state or underlying substance and the fundamental reality
that supports all else such as the soul, the intellect (nous) and "the
one" as monad) which is important because of the dogma of the #1827 - EUCHARIST (4 x #364 days + #371 days) as substance which can be
conceived of as material and also, consistently, as mental. What is ordinarily called the natural world, together with all the individuals
in it, is immanent in God: hence SPINOZA's famous phrase deus sive
natura ("God or Nature")."
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
@3 - Philippe Nonet, VANDERBILT LAW REVIEW Vol. 48:987-988
@4 - Wikipedia on Richard Rorty, accessed 18 June 2022
@5 - A History of Women's Suffrage, Encyclopaedia Britannica <https://www.britannica.com/topic/woman-suffrage>
@6 - The Arrogance of Catholic Church Authorities, Thomas De Zengotita, Contributing Editor, Harper's Magazine, Updated 25 MAY 2011, <https://www.huffpost.com/entry/the-arrogance-of-catholic_b_564294>
@7 - Richard Skinner on Radio BBC 1, courtesy Genius Media Group Inc. <https://genius.com/Kate-bush-running-up-that-hill-a-deal-with-god-lyrics>
@8 - Nineveh Shadrach, The Occult Encyclopaedia of Magic Square Vol 1,
pages XXIV, 2-5
Initial Post: 1 June 2022
It is proper to disclose our consternation at DE ZENGOTITA's capacity to
so carelessly disenfranchise women through "stealing the moment from
them" by such flippant (as prattling, babbling or glib manner) treatment ("it's an options thing, again, of course") of the seminal cause to any conception, as to whether it even occurred by choice, in then possessing
any mutual affection, or entirely from the impost of a deprecating
force. Whether it was substantially predicated by action of coercive control or just an adverse fate consequence to habitual reckless sexual compulsivity. Perhaps it may be a simple presumptive lack of self control. Let's not exclude disconnected from reality in some degree of euphoria by an intoxication. We have by no means exhausted the criteria
as an impetus for bringing another human being into existence.
The lack of answers are exasperating but not surprising given his
earlier revelations as to the profound indebtedness to any philosophical legacy that might existentially yield a certain millstone by an
unaccountable and ineffable ("inclination to a metaphysics of silence") disposition as worldview which holds that "there is something deep and genuinely universal about religion, something that goes to the core of
what it means to be human—something that escapes Enlightenment
critique." [@6]
Therefore he conveys a monochromic scenario as if it were an intelligent idealism ("The question arises: now that you've made this momentous
choice, much more irrevocable and transformative than getting married")
and I am simply none the wiser as to how the nature of any contingent
event and opportunism which "[started] even before the kid was born" can
then have such adverse repercussions upon the maternal instinct, whereby paradoxically an animal (ie. the carnivorous characteristic of
chimpanzees and bears excepted) can have a greater regard for its
offspring than a human being who claims to have both sentience and
sapience in some degree.
In having no desire to parody DE ZENGOTITA, I was sorely tempted to in
an angry moment, when I first lighted upon this jocular statement: "of course, even though I am sort of making fun of all this [and there is]
no question" [page 37] as to it being unequivocally a dynamic of
evaluation in having good intention.
As to be more properly a conjured literary contrivance by the strokes of
a *STRAW* *MAN* fallacy and parody argumentation for which I am
speechless, in not possessing any suitable word within my vocabulary as
a lexicon of an entirely naive experience and insufferably
non-differentiated from ignorance. But within art might be more properly considered a trompe-l'œil (French for 'deceive the eye') that similarly
uses realistic dimensional (ie. having sufficient depth and substance to
be believable) imagery to then create an illusion.
Whilst I have little reticence with humour such as verbal irony which is typically a figure of speech that communicates the opposite of what is
said, since many of my poems are of a double entendre genre. I perceive there is an inherent "woke" difficulty with sarcasm being a form of
irony, that that can be unintentionally misdirected towards persons, in having an inappropriate capacity to criticise.
When one is well versed within a subject matter, there is invariably
some quirk-some characteristic to satirise, but not in the circumstance
of self-education, where the responding in kind to parodies of human experience can by impetus of ignorance then result in further
diminishing that consideration of experience.
But in the end I had to remember, that such an impasse to our continuity
of endeavours which purveys a potential for ambiguity as then causal of misapprehension, the possibility for an introduction of logical
fallacies within our contemplations, or at worse, a risk of
irretractable contradictions that might then arise as obstacles in the circumstance our considerations are constrained by a sequential
proceeding rather than having any A PRIORITY unity of apperception of
the entire literary work.
Especially given that this chapter is committed to the topic as
mediation and its rationale of empowerment, it is then incumbent to
pursue such empathy of common imperative without any presumptuous self-entitlement ("Oh, tell me, we both matter, don't we?") by an
unqualified as ignorant capacity to talk about the aesthetics, dignity,
or the essential life of women and their biological capability ("Do you
want to feel how it feels?") which differs to mine. But to then remedy these seemingly insurmountable as difficult rhetorical machinations
without conveying a disrespect towards others, we had recourse to a DEUS
EX MACHINA (literally "god from a machine, i.e., a device, a
scaffolding, an artifice") which is unequivocally a contrivance that
brings an unexpected change to the experience.
How did this spontaneously occur?
It involved giving some pause for mindfulness as contemplation
undertaken within the generalized dimension which makes that thing what
it "is."
Although we might refer to it as an "inner voice," your intuition
doesn't not manifest itself as a voice at all.
Soon thereafter, I had an astute perception of mind, where firstly the
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] / [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
With regard to having made our DEUS EX MACHINA qualification as an accommodation of DE ZENGOTITA's rhetorical chimeras within this chapter titled, "THE CULT OF THE CHILD" (published 2005), which to our sensibly
is more properly by use a clichés "like father like son", which is an expression conveys that either a man or boy possesses the same attitudes
as his father or behaves in a similar way in purveying entirely mundane perspectives as to being stories that could have happened anytime, which focused on people and events, never on atmosphere, style, cultural
texture or for that matter any substantial critique of the human
experience.
As we earlier stated that the binomial hypostasis to such #1080 -
HETEROS reality [@8] firstly corresponds to the 3x3 magic square's
LEADER: #45 (ie the 3x3 stoicheion centre) which gives an HIGH OVERSEER: #1080 as value and then has an equivalent referential association to the cosmological elements #15 - SATURN (USURPER: #41 - RESPONSE (YANG)), #65
- MARS (USURPER: #15 - REACH (TA)), #111 - SUN (USURPER: #5 - KEEPING
SMALL (SHAO)) as prototypes devised by a categorical imperative of
ADJUSTER: #135, LEADER: #405, REGULATOR: #540, GENERAL GOVERNOR: #1080,
where there is then a finality of action within the cosmological element
#34 - JUPITER (USURPER: #26 = יְהוָֹה) which similarly has an ADJUSTER: #1080.
There is an additional sequence of an equivalent patterning associated
to the REGULATOR: #2184 as a value given to the JERUSALEM TEMPLE
priestly service divisions #24 x #7 x #13 = 6 x #364 (2 x #1092 as OTH
cycle) = #2184 to the cosmological elements:
#15 - SATURN (USURPER: #178 - ANTHROPOCENTRIC SINGULARITY #205 <-> #164
TO SECTION V OF QUEEN VICTORIA'S LETTERS PATENT RELATED TO #339 -
PROROGUING AUTHORITY AGAINST PARLIAMENT),
#65 - MARS (USURPER: #97 - kᵉlimmâh (H3639): *INSULT*, *REPROACH* / kâçâh (H3680): *TO* *BE* *CLOTHED* melek (H4430): *KING* / nâkâh (H5221): *TO* *SMITE* / çabbâl (H5449): *BURDEN* *BEARING* / pachad (H6343): *OBJECT* *OF* *DREAD*),
#111 - SUN (USURPER: #73 - COMPLETION (CH'ING)),
#175 - VENUS (USURPER: #54 - UNITY (K'UN)),
#260 - MERCURY (USURPER: #36 - STRENGTH (CH'IANG)),
#369 - MOON (USURPER: #20 - ADVANCE (CHIN)),
#505 - SATURN (USURPER: #5 - KEEPING SMALL (SHAO))
As prototypes by a categorical imperative of ADJUSTER: #546, LEADER:
#1638, REGULATOR: #2184, GENERAL GOVERNOR: #4368 with a culminating
action within the cosmological element #34 - JUPITER (USURPER: #129 - châlâl (H2491): *SLAIN* / ṭaph (H2945): *CHILDREN* / líthos (G3037): *STONE*; *METAPHOR* *FOR* *CHRIST*) which similarly has an ADJUSTER:
#4368 as 2 x #2184 and thusly the JERUSALEM TEMPLE was subject to
assailing action.
MARTIN LUTHER came to criticize ROMAN CATHOLICS for blurring the
distinction between high admiration for the grace of God wherever it is manifested in human beings and religious service offered to them and
other mere creatures. And in some instances he considered that the Roman Catholic practice of making intercessory requests addressed especially
to Mary and other departed saints to be idolatry.
GUIDE: #49 (7x7) giving row sum #175 - WOMAN WITH CHILD (ISIS / HORUS:
#100 / #505 - KABBALISTIC malkûwth (H4438): *KINGDOM*, *REALM*)
MYSTERY: #90 (lechem (H3899): *BREAD* / dâm (H1818): *BLOOD*; *OF*
*WINE* (fig.); / gᵉbîyaʻ (H1375): *CUP* / Yᵉhûwdîy (H3064): *JEW* / yôwm
(H3117): *DIVISION* *OF* *TIME* / kôhên (H3548): *PRIEST*-*KING* (*MELCHIZEDEK*, *MESSIAH*)
ADJUSTER: #135 - BEGETTING OF A CHILD and its CONTRARINESS;
LEADER: #405 - SANCTIFIED WOMAN v's MALE ORGAN (OSIRIS was castrated and reassembled by ISIS)
REGULATOR: #540
#540 as [#30, #4, #200, #6, #300] = dârash (H1875): {UMBRA: #504 % #41 = #12} 1) to resort to, seek, seek with care, enquire, require; 1a) (Qal);
1a1) to resort to, frequent (a place), (tread a place); 1a2) to consult, enquire of, seek; i) of God; ii) of heathen gods, necromancers; 1a3)
*TO* *SEEK* *DEITY* *IN* *PRAYER* *AND* *WORSHIP*; i) *GOD*; ii) heathen deities; 1a4) to seek (with a demand), demand, require; 1a5) to
investigate, enquire; 1a6) to ask for, require, demand; 1a7) to
practice, study, follow, seek with application; 1a8) to seek with care,
care for; 1b) (Niphal); 1b1) to allow oneself to be enquired of,
consulted (only of God); 1b2) to be sought, be sought out; 1b3) to be required (of blood);
And if we consider the regulation to the *ROMAN* *CANON* *PRAYER*
(*CANON* *MISSAE*) involves MARTIN LUTHER having a contention related to
#540 - *SEEKING* *DEITY* *IN* *PRAYER* *AND* *WORSHIP* and the #1827 - *EUCHARIST* which here appears to have an impost made against the #540 - REGULATOR within the binomial hypostasis stratum to the PYTHAGOREAN
#1080 - HETEROS THEORY OF NUMBER schema which when applied to the GUIDE:
#49 (7x7) magic square with a row sum #175 - WOMAN WITH CHILD possesses
a parallelism with ISIS idolatry.
To paraphrase the well known quote from atheist philosopher GEORGE
SANTAYANA (16 DECEMBER 1863 to 26 SEPTEMBER 1952) who treasured the
Spanish Catholic #36 - AUTONOMOUS DELIMITER (ie. MIND: 1+2, SCIENCE:
3+4, OPINION: 5+6, SENSE: 7+8) values, its homogenising #45 -
METHODOLOGY (eg: the #135 - BEGETTING OF A CHILD and its CONTRARINESS /
#405 - SANCTIFIED WOMAN v's MALE ORGAN being stroicheion of the cosmos)
as indoctrinating societal cultivation practices, and #71 - WORLDVIEW in which he was raised.
"#369 - *THOSE* (ie. humankind) who cannot #288 - *REMEMBER* the #81 -
*PAST* (ie. for what reason? / to what purpose?) are #207 - *CONDEMNED*
(ie. contemned) to #126 - *REPEAT* (ie. action prescribed) it."
That history occurs in temporal cycles and by which mediation (eg: the leading like a meek war horse means taking a stand at the right time,
with the right people and in the right way) as action occurs and
otherwise conveys an innate default attribution of repetition.
In context the aphorism ought to guide our public and private policy
given that history is driven by human nature in having an existential relativity to the character of hypostasis (ie. whether binomial as
HETEROS or trinomial as HOMOIOS) as paradigm for any grounding as the
real nature of reality and perspective on prerogative to an autonomous
and sapient individual right having an ageless #405 - *CONTENTION*
against the #405 - *CONDEMNATION* of religious and political hymeneal strictures as its economy.
[υ, {@1: Sup: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4});
Ego: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4})}
π, {@2: Sup: 75 - FAILURE: SHIH (#151 - MALE DEME IS UNNAMED {%16});
Ego: 80 - LABOURING: CH'IN (#156 - I DO NOT CAUSE TERRORS {%21} / I DO
NOT CAUSE TERRORS {%21})}
ο, {@3: Sup: 64 - SINKING: CH'EN (#215 - I AM NEITHER A LIAR NOR A DOER
OF MISCHIEF {%34}); Ego: 70 - SEVERANCE: KE (#226)}
ς, {@4: Sup: 21 - RELEASE: SHIH (#236); Ego: 38 - FULLNESS: SHENG (#264: *MANNER*, *HABIT*, *WAY*; *AS* *OF* *COURSE* *OF* *LIFE*)}
τ, {@5: Sup: 78 - ON THE VERGE: CHIANG (#314: *PERISAPSIS* *HOMOIOS* *NOUMENON* *EXTENT* FOR 3 JANUARY); Ego: 57 - GUARDEDNESS: SHOU (#321 -
*PRO* *DOMO*)}
α, {@6: Sup: 79 - DIFFICULTIES: NAN (#393); Ego: 1 - CENTRE: CHUNG
(#322: *PERISAPSIS* *HOMOIOS* *NOUMENON* *EXTENT* FOR 3 JANUARY)}
ς, {@7: Sup: 36 - STRENGTH: CH'IANG (#429); Ego: 38 - FULLNESS: SHENG
(#360: *EGO* *PAIRING* *TO* #EIGHT (#120 / #360) *HETEROS* *PROTOTYPE*)}
ι, {@8: Sup: 46 - ENLARGEMENT: K'UO (#475: kᵉhunnâh (H3550): *PRIESTHOOD*); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#370: shᵉlêṭ (H7981): *TO* *HAVE* *POWER* *OF* *RULE* *OR* *DOMINEER* / sâṭân
(H7854): *ADVERSARY* *IN* *GENERAL* - *PERSONAL* *OR* *NATIONAL* / shûwb (H7725): *TO* *TURN* *AWAY* *FROM* *GOD* *AS* *APOSTASY* *AND* *MORTAL* *SIN*)}
ς] {@9: Sup: 3 - MIRED: HSIEN (#478); Ego: 38 - FULLNESS: SHENG (#408)}
DEME CHECKSUM TOTAL MALE: @76 + @151 (#227) + FEME: @76 + @156 (#232) =
#459 as [#5, #40, #100, #4, #10, #300] = qâdash (H6942): {UMBRA: #404 %
#41 = #35} 1) *TO* *CONSECRATE*, *SANCTIFY*, *PREPARE*, *DEDICATE*, *BE* *HALLOWED*, *BE* *HOLY*, *BE* *SANCTIFIED*, *BE* *SEPARATE*; 1a) (Qal);
1a1) to be set apart, be consecrated; 1a2) to be hallowed; 1a3)
consecrated, tabooed; 1b) (Niphal); 1b1) to show oneself sacred or
majestic; 1b2) to be honoured, be treated as sacred; 1b3) to be holy;
1c) (Piel); 1c1) to set apart as sacred, consecrate, dedicate; 1c2) to observe as holy, keep sacred; 1c3) to honour as sacred, hallow; 1c4) to consecrate; 1d) (Pual); 1d1) to be consecrated; 1d2) consecrated,
dedicated; 1e) (Hiphil); 1e1) to set apart, devote, consecrate; 1e2) to regard or treat as sacred or hallow; 1e3) to consecrate; 1f) (Hithpael);
1f1) to keep oneself apart or separate; 1f2) to cause Himself to be
hallowed (of God); 1f3) to be observed as holy; 1f4) to consecrate oneself;
#232 as [#2, #20, #200, #10] /
#227 as [#5, #2, #20, #200] = bᵉkôwr (H1060): {UMBRA: #228 % #41 = #23}
1) *FIRSTBORN*, firstling; 1a) of men and women; 1b) of animals; 1c)
noun of relation (fig.);
#232 as [#7, #20, #200, #5] /
#227 as [#7, #20, #200] = zâkar (H2142): {UMBRA: #227 % #41 = #22} 1) to remember, recall, call to mind; 1a) (Qal) to remember, recall; 1b)
(Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind; 1c) (Hiphil); 1c1) to cause to remember, remind; 1c2)
*TO* *CAUSE* *TO* *BE* *REMEMBERED*, *KEEP* *IN* *REMEMBRANCE*; 1c3) to mention; 1c4) to record; 1c5) to make a memorial, make remembrance;
#227 as [#6, #10, #3, #2, #200, #6] = gâbar (H1396): {UMBRA: #205 % #41
= #41} 1) to prevail, have strength, be strong, be powerful, be mighty,
be great; 1a) (Qal); 1a1) to be strong, mighty; 1a2) to prevail; 1b)
(Piel) *TO* *MAKE* *STRONG*, *STRENGTHEN*; 1c) (Hiphil); 1c1) to
confirm, give strength; 1c2) *TO* *CONFIRM* (*A* *COVENANT*); 1d)
(Hithpael); 1d1) to show oneself mighty; 1d2) *TO* *ACT* *PROUDLY*
(*TOWARD* *GOD*);
ONTIC CHECKSUM TOTAL MALE: @215 ʻetsem (H6106): *ESSENCE*, *SUBSTANCE*, *SELF* + FEME: @156 - yᵉqûwm (H3351): *LIVING* *SUBSTANCE* = #371
#478 as [#8, #20, #40, #400, #10] = chokmâh (H2451): {UMBRA: #73 % #41 = #32} 1) wisdom; 1a) skill (in war); 1b) wisdom (in administration); 1c) shrewdness, wisdom; 1d) wisdom, prudence (in religious affairs); 1e)
*WISDOM* (*ETHICAL* *AND* *RELIGIOUS*);
#478 as [#6, #2, #70, #400] = ʻêth (H6256): {UMBRA: #470 % #41 = #19} 1) time; 1a) *TIME* (*OF* *AN* *EVENT*); 1b) time (usual); 1c) experiences, fortunes; 1d) occurrence, occasion;
#478 as [#6, #40, #400, #2, #30] = têbêl (H8398): {UMBRA: #432 % #41 =
#22} 1) *WORLD*;
#408 as [#1, #3, #4, #400] = ʼăguddâh (H92): {UMBRA: #13 % #41 = #13} 1) band, binding; 1a) cords, bands, thongs (metaphorical of slavery); 1b)
bunch of hyssop; 1c) band of men, troops; 1d) *VAULT* (*OF* *THE*
*HEAVENS*), *FIRMAMENT* (*BINDING* *EARTH* *TO* *THE* HEAVENS*);
#408 as [#70, #30, #70, #20, #30, #8, #100, #70, #10] = holóklēros
(G3648): {UMBRA: #598 % #41 = #24} 1) complete in all its parts, in no
part wanting or unsound, complete, entire, whole; 1a) *OF* *A* *BODY* *WITHOUT* *BLEMISH* *OR* *DEFECT*, *WHETHER* *OF* *A* *PRIEST* *OR* *OF*
*A* *VICTIM*; 1b) free from sin, faultless; 1c) complete in all
respects, consummate;
#408 as [#80, #50, #70, #8, #200] = pnoḗ (G4157): {UMBRA: #208 % #41 =
#3} 1) breath, *BREATH* *OF* *LIFE*; 2) wind;
#371 as [#10, #50, #1, #300, #10] = hinatí (G2444): {UMBRA: #371 % #41 =
#2} 1) *FOR* *WHAT* *PURPOSE*, wherefore, why;
#371 as [#8, #80, #5, #10, #9, #8, #200, #1, #50] = apeithéō (G544): {UMBRA: #910 % #41 = #8} 1) not to allow one's self to be persuaded; 1a)
*TO* *REFUSE* *OR* *WITHHOLD* *BELIEF*; 1b) to refuse belief and
obedience; 2) not to comply with;
#371 as [#30, #1, #300, #600] = ʼâshâm (H817): {UMBRA: #341 % #41 = #13} 1) guilt, offense, sin, guiltiness; 1a) offense, sin, trespass, fault;
1b) guilt, guiltiness; 1c) compensation (for offense); 1d) *TRESPASS*
*OR* *SIN* *OFFERING*;
"ANYONE CONSCIOUS OF A GRAVE SIN MUST RECEIVE THE SACRAMENT OF
RECONCILIATION BEFORE COMING TO COMMUNION." (CATECHISM, NO. 1384-1385)
"AS BODILY NOURISHMENT RESTORES LOST STRENGTH {@76 - AGGRAVATION: (CHU)
+ @151 - FAILURE: (SHIH) (#227 - gâbar (H1396): *STRENGTH* / *TO*
*CONFIRM* *A* *COVENANT*)}, SO THE EUCHARIST STRENGTHENS OUR CHARITY,
WHICH TENDS TO BE WEAKENED IN DAILY LIFE; AND THIS LIVING CHARITY WIPES
AWAY VENIAL SINS." (CATECHISM, NO. 1394).
SANTAYANA was profoundly influenced by BARUCH ESPINOSA's (24 NOVEMBER
1632 to 21 FEBRUARY 1677) life and thought: "The single essence of one substance (ie. the hypostasis [Greek: ὑπόστασις, hypóstasis] as the
underlying state or underlying substance and the fundamental reality
that supports all else such as the soul, the intellect (nous) and "the
one" as monad) which is important because of the dogma of the #1827 - EUCHARIST (4 x #364 days + #371 days) as substance which can be
conceived of as material and also, consistently, as mental. What is ordinarily called the natural world, together with all the individuals
in it, is immanent in God: hence SPINOZA's famous phrase deus sive
natura ("God or Nature")."
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
@3 - Philippe Nonet, VANDERBILT LAW REVIEW Vol. 48:987-988
@4 - Wikipedia on Richard Rorty, accessed 18 June 2022
@5 - A History of Women's Suffrage, Encyclopaedia Britannica <https://www.britannica.com/topic/woman-suffrage>
@6 - The Arrogance of Catholic Church Authorities, Thomas De Zengotita, Contributing Editor, Harper's Magazine, Updated 25 MAY 2011, <https://www.huffpost.com/entry/the-arrogance-of-catholic_b_564294>
@7 - Richard Skinner on Radio BBC 1, courtesy Genius Media Group Inc. <https://genius.com/Kate-bush-running-up-that-hill-a-deal-with-god-lyrics>
@8 - Nineveh Shadrach, The Occult Encyclopaedia of Magic Square Vol 1,
pages XXIV, 2-5
Initial Post: 1 June 2022
It is proper to disclose our consternation at DE ZENGOTITA's capacity to
so carelessly disenfranchise women through "stealing the moment from
them" by such flippant (as prattling, babbling or glib manner) treatment ("it's an options thing, again, of course") of the seminal cause to any conception, as to whether it even occurred by choice, in then possessing
any mutual affection, or entirely from the impost of a deprecating
force. Whether it was substantially predicated by action of coercive control or just an adverse fate consequence to habitual reckless sexual compulsivity. Perhaps it may be a simple presumptive lack of self control. Let's not exclude disconnected from reality in some degree of euphoria by an intoxication. We have by no means exhausted the criteria
as an impetus for bringing another human being into existence.
The lack of answers are exasperating but not surprising given his
earlier revelations as to the profound indebtedness to any philosophical legacy that might existentially yield a certain millstone by an
unaccountable and ineffable ("inclination to a metaphysics of silence") disposition as worldview which holds that "there is something deep and genuinely universal about religion, something that goes to the core of
what it means to be human—something that escapes Enlightenment
critique." [@6]
Therefore he conveys a monochromic scenario as if it were an intelligent idealism ("The question arises: now that you've made this momentous
choice, much more irrevocable and transformative than getting married")
and I am simply none the wiser as to how the nature of any contingent
event and opportunism which "[started] even before the kid was born" can
then have such adverse repercussions upon the maternal instinct, whereby paradoxically an animal (ie. the carnivorous characteristic of
chimpanzees and bears excepted) can have a greater regard for its
offspring than a human being who claims to have both sentience and
sapience in some degree.
In having no desire to parody DE ZENGOTITA, I was sorely tempted to in
an angry moment, when I first lighted upon this jocular statement: "of course, even though I am sort of making fun of all this [and there is]
no question" [page 37] as to it being unequivocally a dynamic of
evaluation in having good intention.
As to be more properly a conjured literary contrivance by the strokes of
a *STRAW* *MAN* fallacy and parody argumentation for which I am
speechless, in not possessing any suitable word within my vocabulary as
a lexicon of an entirely naive experience and insufferably
non-differentiated from ignorance. But within art might be more properly considered a trompe-l'œil (French for 'deceive the eye') that similarly
uses realistic dimensional (ie. having sufficient depth and substance to
be believable) imagery to then create an illusion.
Whilst I have little reticence with humour such as verbal irony which is typically a figure of speech that communicates the opposite of what is
said, since many of my poems are of a double entendre genre. I perceive there is an inherent "woke" difficulty with sarcasm being a form of
irony, that that can be unintentionally misdirected towards persons, in having an inappropriate capacity to criticise.
When one is well versed within a subject matter, there is invariably
some quirk-some characteristic to satirise, but not in the circumstance
of self-education, where the responding in kind to parodies of human experience can by impetus of ignorance then result in further
diminishing that consideration of experience.
But in the end I had to remember, that such an impasse to our continuity
of endeavours which purveys a potential for ambiguity as then causal of misapprehension, the possibility for an introduction of logical
fallacies within our contemplations, or at worse, a risk of
irretractable contradictions that might then arise as obstacles in the circumstance our considerations are constrained by a sequential
proceeding rather than having any A PRIORITY unity of apperception of
the entire literary work.
Especially given that this chapter is committed to the topic as
mediation and its rationale of empowerment, it is then incumbent to
pursue such empathy of common imperative without any presumptuous self-entitlement ("Oh, tell me, we both matter, don't we?") by an
unqualified as ignorant capacity to talk about the aesthetics, dignity,
or the essential life of women and their biological capability ("Do you
want to feel how it feels?") which differs to mine. But to then remedy these seemingly insurmountable as difficult rhetorical machinations
without conveying a disrespect towards others, we had recourse to a DEUS
EX MACHINA (literally "god from a machine, i.e., a device, a
scaffolding, an artifice") which is unequivocally a contrivance that
brings an unexpected change to the experience.
How did this spontaneously occur?
It involved giving some pause for mindfulness as contemplation
undertaken within the generalized dimension which makes that thing what
it "is."
Although we might refer to it as an "inner voice," your intuition
doesn't not manifest itself as a voice at all.
Soon thereafter, I had an astute perception of mind, where firstly the
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] / [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
With regard to having made our DEUS EX MACHINA qualification as an accommodation of DE ZENGOTITA's rhetorical chimeras within this chapter titled, "THE CULT OF THE CHILD" (published 2005), which to our sensibly
is more properly by use a clichés "like father like son", which is an expression conveys that either a man or boy possesses the same attitudes
as his father or behaves in a similar way in purveying entirely mundane perspectives as to being stories that could have happened anytime, which focused on people and events, never on atmosphere, style, cultural
texture or for that matter any substantial critique of the human
experience.
As we earlier stated that the binomial hypostasis to such #1080 -
HETEROS reality [@8] firstly corresponds to the 3x3 magic square's
LEADER: #45 (ie the 3x3 stoicheion centre) which gives an HIGH OVERSEER: #1080 as value and then has an equivalent referential association to the cosmological elements #15 - SATURN (USURPER: #41 - RESPONSE (YANG)), #65
- MARS (USURPER: #15 - REACH (TA)), #111 - SUN (USURPER: #5 - KEEPING
SMALL (SHAO)) as prototypes devised by a categorical imperative of
ADJUSTER: #135, LEADER: #405, REGULATOR: #540, GENERAL GOVERNOR: #1080,
where there is then a finality of action within the cosmological element
#34 - JUPITER (USURPER: #26 = יְהוָֹה) which similarly has an ADJUSTER: #1080.
There is an additional sequence of an equivalent patterning associated
to the REGULATOR: #2184 as a value given to the JERUSALEM TEMPLE
priestly service divisions #24 x #7 x #13 = 6 x #364 (2 x #1092 as OTH
cycle) = #2184 to the cosmological elements:
#15 - SATURN (USURPER: #178 - ANTHROPOCENTRIC SINGULARITY #205 <-> #164
TO SECTION V OF QUEEN VICTORIA'S LETTERS PATENT RELATED TO #339 -
PROROGUING AUTHORITY AGAINST PARLIAMENT),
#65 - MARS (USURPER: #97 - kᵉlimmâh (H3639): *INSULT*, *REPROACH* / kâçâh (H3680): *TO* *BE* *CLOTHED* melek (H4430): *KING* / nâkâh (H5221): *TO* *SMITE* / çabbâl (H5449): *BURDEN* *BEARING* / pachad (H6343): *OBJECT* *OF* *DREAD*),
#111 - SUN (USURPER: #73 - COMPLETION (CH'ING)),
#175 - VENUS (USURPER: #54 - UNITY (K'UN)),
#260 - MERCURY (USURPER: #36 - STRENGTH (CH'IANG)),
#369 - MOON (USURPER: #20 - ADVANCE (CHIN)),
#505 - SATURN (USURPER: #5 - KEEPING SMALL (SHAO))
As prototypes by a categorical imperative of ADJUSTER: #546, LEADER:
#1638, REGULATOR: #2184, GENERAL GOVERNOR: #4368 with a culminating
action within the cosmological element #34 - JUPITER (USURPER: #129 - châlâl (H2491): *SLAIN* / ṭaph (H2945): *CHILDREN* / líthos (G3037): *STONE*; *METAPHOR* *FOR* *CHRIST*) which similarly has an ADJUSTER:
#4368 as 2 x #2184 and thusly the JERUSALEM TEMPLE was subject to
assailing action.
MARTIN LUTHER came to criticize ROMAN CATHOLICS for blurring the
distinction between high admiration for the grace of God wherever it is manifested in human beings and religious service offered to them and
other mere creatures. And in some instances he considered that the Roman Catholic practice of making intercessory requests addressed especially
to Mary and other departed saints to be idolatry.
GUIDE: #49 (7x7) giving row sum #175 - WOMAN WITH CHILD (ISIS / HORUS:
#100 / #505 - KABBALISTIC malkûwth (H4438): *KINGDOM*, *REALM*)
MYSTERY: #90 (lechem (H3899): *BREAD* / dâm (H1818): *BLOOD*; *OF*
*WINE* (fig.); / gᵉbîyaʻ (H1375): *CUP* / Yᵉhûwdîy (H3064): *JEW* / yôwm
(H3117): *DIVISION* *OF* *TIME* / kôhên (H3548): *PRIEST*-*KING* (*MELCHIZEDEK*, *MESSIAH*)
ADJUSTER: #135 - BEGETTING OF A CHILD and its CONTRARINESS;
LEADER: #405 - SANCTIFIED WOMAN v's MALE ORGAN (OSIRIS was castrated and reassembled by ISIS)
REGULATOR: #540
#540 as [#30, #4, #200, #6, #300] = dârash (H1875): {UMBRA: #504 % #41 = #12} 1) to resort to, seek, seek with care, enquire, require; 1a) (Qal);
1a1) to resort to, frequent (a place), (tread a place); 1a2) to consult, enquire of, seek; i) of God; ii) of heathen gods, necromancers; 1a3)
*TO* *SEEK* *DEITY* *IN* *PRAYER* *AND* *WORSHIP*; i) *GOD*; ii) heathen deities; 1a4) to seek (with a demand), demand, require; 1a5) to
investigate, enquire; 1a6) to ask for, require, demand; 1a7) to
practice, study, follow, seek with application; 1a8) to seek with care,
care for; 1b) (Niphal); 1b1) to allow oneself to be enquired of,
consulted (only of God); 1b2) to be sought, be sought out; 1b3) to be required (of blood);
And if we consider the regulation to the *ROMAN* *CANON* *PRAYER*
(*CANON* *MISSAE*) involves MARTIN LUTHER having a contention related to
#540 - *SEEKING* *DEITY* *IN* *PRAYER* *AND* *WORSHIP* and the #1827 - *EUCHARIST* which here appears to have an impost made against the #540 - REGULATOR within the binomial hypostasis stratum to the PYTHAGOREAN
#1080 - HETEROS THEORY OF NUMBER schema which when applied to the GUIDE:
#49 (7x7) magic square with a row sum #175 - WOMAN WITH CHILD possesses
a parallelism with ISIS idolatry.
To paraphrase the well known quote from atheist philosopher GEORGE
SANTAYANA (16 DECEMBER 1863 to 26 SEPTEMBER 1952) who treasured the
Spanish Catholic #36 - AUTONOMOUS DELIMITER (ie. MIND: 1+2, SCIENCE:
3+4, OPINION: 5+6, SENSE: 7+8) values, its homogenising #45 -
METHODOLOGY (eg: the #135 - BEGETTING OF A CHILD and its CONTRARINESS /
#405 - SANCTIFIED WOMAN v's MALE ORGAN being stroicheion of the cosmos)
as indoctrinating societal cultivation practices, and #71 - WORLDVIEW in which he was raised.
"#369 - *THOSE* (ie. humankind) who cannot #288 - *REMEMBER* the #81 -
*PAST* (ie. for what reason? / to what purpose?) are #207 - *CONDEMNED*
(ie. contemned) to #126 - *REPEAT* (ie. action prescribed) it."
That history occurs in temporal cycles and by which mediation (eg: the leading like a meek war horse means taking a stand at the right time,
with the right people and in the right way) as action occurs and
otherwise conveys an innate default attribution of repetition.
In context the aphorism ought to guide our public and private policy
given that history is driven by human nature in having an existential relativity to the character of hypostasis (ie. whether binomial as
HETEROS or trinomial as HOMOIOS) as paradigm for any grounding as the
real nature of reality and perspective on prerogative to an autonomous
and sapient individual right having an ageless #405 - *CONTENTION*
against the #405 - *CONDEMNATION* of religious and political hymeneal strictures as its economy.
[υ, {@1: Sup: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4});
Ego: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4})}
π, {@2: Sup: 75 - FAILURE: SHIH (#151 - MALE DEME IS UNNAMED {%16});
Ego: 80 - LABOURING: CH'IN (#156 - I DO NOT CAUSE TERRORS {%21} / I DO
NOT CAUSE TERRORS {%21})}
ο, {@3: Sup: 64 - SINKING: CH'EN (#215 - I AM NEITHER A LIAR NOR A DOER
OF MISCHIEF {%34}); Ego: 70 - SEVERANCE: KE (#226)}
ς, {@4: Sup: 21 - RELEASE: SHIH (#236); Ego: 38 - FULLNESS: SHENG (#264: *MANNER*, *HABIT*, *WAY*; *AS* *OF* *COURSE* *OF* *LIFE*)}
τ, {@5: Sup: 78 - ON THE VERGE: CHIANG (#314: *PERISAPSIS* *HOMOIOS* *NOUMENON* *EXTENT* FOR 3 JANUARY); Ego: 57 - GUARDEDNESS: SHOU (#321 -
*PRO* *DOMO*)}
α, {@6: Sup: 79 - DIFFICULTIES: NAN (#393); Ego: 1 - CENTRE: CHUNG
(#322: *PERISAPSIS* *HOMOIOS* *NOUMENON* *EXTENT* FOR 3 JANUARY)}
ς, {@7: Sup: 36 - STRENGTH: CH'IANG (#429); Ego: 38 - FULLNESS: SHENG
(#360: *EGO* *PAIRING* *TO* #EIGHT (#120 / #360) *HETEROS* *PROTOTYPE*)}
ι, {@8: Sup: 46 - ENLARGEMENT: K'UO (#475: kᵉhunnâh (H3550): *PRIESTHOOD*); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#370: shᵉlêṭ (H7981): *TO* *HAVE* *POWER* *OF* *RULE* *OR* *DOMINEER* / sâṭân
(H7854): *ADVERSARY* *IN* *GENERAL* - *PERSONAL* *OR* *NATIONAL* / shûwb (H7725): *TO* *TURN* *AWAY* *FROM* *GOD* *AS* *APOSTASY* *AND* *MORTAL* *SIN*)}
ς] {@9: Sup: 3 - MIRED: HSIEN (#478); Ego: 38 - FULLNESS: SHENG (#408)}
DEME CHECKSUM TOTAL MALE: @76 + @151 (#227) + FEME: @76 + @156 (#232) =
#459 as [#5, #40, #100, #4, #10, #300] = qâdash (H6942): {UMBRA: #404 %
#41 = #35} 1) *TO* *CONSECRATE*, *SANCTIFY*, *PREPARE*, *DEDICATE*, *BE* *HALLOWED*, *BE* *HOLY*, *BE* *SANCTIFIED*, *BE* *SEPARATE*; 1a) (Qal);
1a1) to be set apart, be consecrated; 1a2) to be hallowed; 1a3)
consecrated, tabooed; 1b) (Niphal); 1b1) to show oneself sacred or
majestic; 1b2) to be honoured, be treated as sacred; 1b3) to be holy;
1c) (Piel); 1c1) to set apart as sacred, consecrate, dedicate; 1c2) to observe as holy, keep sacred; 1c3) to honour as sacred, hallow; 1c4) to consecrate; 1d) (Pual); 1d1) to be consecrated; 1d2) consecrated,
dedicated; 1e) (Hiphil); 1e1) to set apart, devote, consecrate; 1e2) to regard or treat as sacred or hallow; 1e3) to consecrate; 1f) (Hithpael);
1f1) to keep oneself apart or separate; 1f2) to cause Himself to be
hallowed (of God); 1f3) to be observed as holy; 1f4) to consecrate oneself;
#232 as [#2, #20, #200, #10] /
#227 as [#5, #2, #20, #200] = bᵉkôwr (H1060): {UMBRA: #228 % #41 = #23}
1) *FIRSTBORN*, firstling; 1a) of men and women; 1b) of animals; 1c)
noun of relation (fig.);
#232 as [#7, #20, #200, #5] /
#227 as [#7, #20, #200] = zâkar (H2142): {UMBRA: #227 % #41 = #22} 1) to remember, recall, call to mind; 1a) (Qal) to remember, recall; 1b)
(Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind; 1c) (Hiphil); 1c1) to cause to remember, remind; 1c2)
*TO* *CAUSE* *TO* *BE* *REMEMBERED*, *KEEP* *IN* *REMEMBRANCE*; 1c3) to mention; 1c4) to record; 1c5) to make a memorial, make remembrance;
#227 as [#6, #10, #3, #2, #200, #6] = gâbar (H1396): {UMBRA: #205 % #41
= #41} 1) to prevail, have strength, be strong, be powerful, be mighty,
be great; 1a) (Qal); 1a1) to be strong, mighty; 1a2) to prevail; 1b)
(Piel) *TO* *MAKE* *STRONG*, *STRENGTHEN*; 1c) (Hiphil); 1c1) to
confirm, give strength; 1c2) *TO* *CONFIRM* (*A* *COVENANT*); 1d)
(Hithpael); 1d1) to show oneself mighty; 1d2) *TO* *ACT* *PROUDLY*
(*TOWARD* *GOD*);
ONTIC CHECKSUM TOTAL MALE: @215 ʻetsem (H6106): *ESSENCE*, *SUBSTANCE*, *SELF* + FEME: @156 - yᵉqûwm (H3351): *LIVING* *SUBSTANCE* = #371
#478 as [#8, #20, #40, #400, #10] = chokmâh (H2451): {UMBRA: #73 % #41 = #32} 1) wisdom; 1a) skill (in war); 1b) wisdom (in administration); 1c) shrewdness, wisdom; 1d) wisdom, prudence (in religious affairs); 1e)
*WISDOM* (*ETHICAL* *AND* *RELIGIOUS*);
#478 as [#6, #2, #70, #400] = ʻêth (H6256): {UMBRA: #470 % #41 = #19} 1) time; 1a) *TIME* (*OF* *AN* *EVENT*); 1b) time (usual); 1c) experiences, fortunes; 1d) occurrence, occasion;
#478 as [#6, #40, #400, #2, #30] = têbêl (H8398): {UMBRA: #432 % #41 =
#22} 1) *WORLD*;
#408 as [#1, #3, #4, #400] = ʼăguddâh (H92): {UMBRA: #13 % #41 = #13} 1) band, binding; 1a) cords, bands, thongs (metaphorical of slavery); 1b)
bunch of hyssop; 1c) band of men, troops; 1d) *VAULT* (*OF* *THE*
*HEAVENS*), *FIRMAMENT* (*BINDING* *EARTH* *TO* *THE* HEAVENS*);
#408 as [#70, #30, #70, #20, #30, #8, #100, #70, #10] = holóklēros
(G3648): {UMBRA: #598 % #41 = #24} 1) complete in all its parts, in no
part wanting or unsound, complete, entire, whole; 1a) *OF* *A* *BODY* *WITHOUT* *BLEMISH* *OR* *DEFECT*, *WHETHER* *OF* *A* *PRIEST* *OR* *OF*
*A* *VICTIM*; 1b) free from sin, faultless; 1c) complete in all
respects, consummate;
#408 as [#80, #50, #70, #8, #200] = pnoḗ (G4157): {UMBRA: #208 % #41 =
#3} 1) breath, *BREATH* *OF* *LIFE*; 2) wind;
#371 as [#10, #50, #1, #300, #10] = hinatí (G2444): {UMBRA: #371 % #41 =
#2} 1) *FOR* *WHAT* *PURPOSE*, wherefore, why;
#371 as [#8, #80, #5, #10, #9, #8, #200, #1, #50] = apeithéō (G544): {UMBRA: #910 % #41 = #8} 1) not to allow one's self to be persuaded; 1a)
*TO* *REFUSE* *OR* *WITHHOLD* *BELIEF*; 1b) to refuse belief and
obedience; 2) not to comply with;
#371 as [#30, #1, #300, #600] = ʼâshâm (H817): {UMBRA: #341 % #41 = #13} 1) guilt, offense, sin, guiltiness; 1a) offense, sin, trespass, fault;
1b) guilt, guiltiness; 1c) compensation (for offense); 1d) *TRESPASS*
*OR* *SIN* *OFFERING*;
"ANYONE CONSCIOUS OF A GRAVE SIN MUST RECEIVE THE SACRAMENT OF
RECONCILIATION BEFORE COMING TO COMMUNION." (CATECHISM, NO. 1384-1385)
"AS BODILY NOURISHMENT RESTORES LOST STRENGTH {@76 - AGGRAVATION: (CHU)
+ @151 - FAILURE: (SHIH) (#227 - gâbar (H1396): *STRENGTH* / *TO*
*CONFIRM* *A* *COVENANT*)}, SO THE EUCHARIST STRENGTHENS OUR CHARITY,
WHICH TENDS TO BE WEAKENED IN DAILY LIFE; AND THIS LIVING CHARITY WIPES
AWAY VENIAL SINS." (CATECHISM, NO. 1394).
SANTAYANA was profoundly influenced by BARUCH ESPINOSA's (24 NOVEMBER
1632 to 21 FEBRUARY 1677) life and thought: "The single essence of one substance (ie. the hypostasis [Greek: ὑπόστασις, hypóstasis] as the
underlying state or underlying substance and the fundamental reality
that supports all else such as the soul, the intellect (nous) and "the
one" as monad) which is important because of the dogma of the #1827 - EUCHARIST (4 x #364 days + #371 days) as substance which can be
conceived of as material and also, consistently, as mental. What is ordinarily called the natural world, together with all the individuals
in it, is immanent in God: hence SPINOZA's famous phrase deus sive
natura ("God or Nature")."
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
@3 - Philippe Nonet, VANDERBILT LAW REVIEW Vol. 48:987-988
@4 - Wikipedia on Richard Rorty, accessed 18 June 2022
@5 - A History of Women's Suffrage, Encyclopaedia Britannica <https://www.britannica.com/topic/woman-suffrage>
@6 - The Arrogance of Catholic Church Authorities, Thomas De Zengotita, Contributing Editor, Harper's Magazine, Updated 25 MAY 2011, <https://www.huffpost.com/entry/the-arrogance-of-catholic_b_564294>
@7 - Richard Skinner on Radio BBC 1, courtesy Genius Media Group Inc. <https://genius.com/Kate-bush-running-up-that-hill-a-deal-with-god-lyrics>
@8 - Nineveh Shadrach, The Occult Encyclopaedia of Magic Square Vol 1,
pages XXIV, 2-5
Initial Post: 1 June 2022
It is proper to disclose our consternation at DE ZENGOTITA's capacity to
so carelessly disenfranchise women through "stealing the moment from
them" by such flippant (as prattling, babbling or glib manner) treatment ("it's an options thing, again, of course") of the seminal cause to any conception, as to whether it even occurred by choice, in then possessing
any mutual affection, or entirely from the impost of a deprecating
force. Whether it was substantially predicated by action of coercive control or just an adverse fate consequence to habitual reckless sexual compulsivity. Perhaps it may be a simple presumptive lack of self control. Let's not exclude disconnected from reality in some degree of euphoria by an intoxication. We have by no means exhausted the criteria
as an impetus for bringing another human being into existence.
The lack of answers are exasperating but not surprising given his
earlier revelations as to the profound indebtedness to any philosophical legacy that might existentially yield a certain millstone by an
unaccountable and ineffable ("inclination to a metaphysics of silence") disposition as worldview which holds that "there is something deep and genuinely universal about religion, something that goes to the core of
what it means to be human—something that escapes Enlightenment
critique." [@6]
Therefore he conveys a monochromic scenario as if it were an intelligent idealism ("The question arises: now that you've made this momentous
choice, much more irrevocable and transformative than getting married")
and I am simply none the wiser as to how the nature of any contingent
event and opportunism which "[started] even before the kid was born" can
then have such adverse repercussions upon the maternal instinct, whereby paradoxically an animal (ie. the carnivorous characteristic of
chimpanzees and bears excepted) can have a greater regard for its
offspring than a human being who claims to have both sentience and
sapience in some degree.
In having no desire to parody DE ZENGOTITA, I was sorely tempted to in
an angry moment, when I first lighted upon this jocular statement: "of course, even though I am sort of making fun of all this [and there is]
no question" [page 37] as to it being unequivocally a dynamic of
evaluation in having good intention.
As to be more properly a conjured literary contrivance by the strokes of
a *STRAW* *MAN* fallacy and parody argumentation for which I am
speechless, in not possessing any suitable word within my vocabulary as
a lexicon of an entirely naive experience and insufferably
non-differentiated from ignorance. But within art might be more properly considered a trompe-l'œil (French for 'deceive the eye') that similarly
uses realistic dimensional (ie. having sufficient depth and substance to
be believable) imagery to then create an illusion.
Whilst I have little reticence with humour such as verbal irony which is typically a figure of speech that communicates the opposite of what is
said, since many of my poems are of a double entendre genre. I perceive there is an inherent "woke" difficulty with sarcasm being a form of
irony, that that can be unintentionally misdirected towards persons, in having an inappropriate capacity to criticise.
When one is well versed within a subject matter, there is invariably
some quirk-some characteristic to satirise, but not in the circumstance
of self-education, where the responding in kind to parodies of human experience can by impetus of ignorance then result in further
diminishing that consideration of experience.
But in the end I had to remember, that such an impasse to our continuity
of endeavours which purveys a potential for ambiguity as then causal of misapprehension, the possibility for an introduction of logical
fallacies within our contemplations, or at worse, a risk of
irretractable contradictions that might then arise as obstacles in the circumstance our considerations are constrained by a sequential
proceeding rather than having any A PRIORITY unity of apperception of
the entire literary work.
Especially given that this chapter is committed to the topic as
mediation and its rationale of empowerment, it is then incumbent to
pursue such empathy of common imperative without any presumptuous self-entitlement ("Oh, tell me, we both matter, don't we?") by an
unqualified as ignorant capacity to talk about the aesthetics, dignity,
or the essential life of women and their biological capability ("Do you
want to feel how it feels?") which differs to mine. But to then remedy these seemingly insurmountable as difficult rhetorical machinations
without conveying a disrespect towards others, we had recourse to a DEUS
EX MACHINA (literally "god from a machine, i.e., a device, a
scaffolding, an artifice") which is unequivocally a contrivance that
brings an unexpected change to the experience.
How did this spontaneously occur?
It involved giving some pause for mindfulness as contemplation
undertaken within the generalized dimension which makes that thing what
it "is."
Although we might refer to it as an "inner voice," your intuition
doesn't not manifest itself as a voice at all.
Soon thereafter, I had an astute perception of mind, where firstly the
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] / [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
With regard to having made our DEUS EX MACHINA qualification as an accommodation of DE ZENGOTITA's rhetorical chimeras within this chapter titled, "THE CULT OF THE CHILD" (published 2005), which to our sensibly
is more properly by use a clichés "like father like son", which is an expression conveys that either a man or boy possesses the same attitudes
as his father or behaves in a similar way in purveying entirely mundane perspectives as to being stories that could have happened anytime, which focused on people and events, never on atmosphere, style, cultural
texture or for that matter any substantial critique of the human
experience.
As we earlier stated that the binomial hypostasis to such #1080 -
HETEROS reality [@8] firstly corresponds to the 3x3 magic square's
LEADER: #45 (ie the 3x3 stoicheion centre) which gives an HIGH OVERSEER: #1080 as value and then has an equivalent referential association to the cosmological elements #15 - SATURN (USURPER: #41 - RESPONSE (YANG)), #65
- MARS (USURPER: #15 - REACH (TA)), #111 - SUN (USURPER: #5 - KEEPING
SMALL (SHAO)) as prototypes devised by a categorical imperative of
ADJUSTER: #135, LEADER: #405, REGULATOR: #540, GENERAL GOVERNOR: #1080,
where there is then a finality of action within the cosmological element
#34 - JUPITER (USURPER: #26 = יְהוָֹה) which similarly has an ADJUSTER: #1080.
There is an additional sequence of an equivalent patterning associated
to the REGULATOR: #2184 as a value given to the JERUSALEM TEMPLE
priestly service divisions #24 x #7 x #13 = 6 x #364 (2 x #1092 as OTH
cycle) = #2184 to the cosmological elements:
#15 - SATURN (USURPER: #178 - ANTHROPOCENTRIC SINGULARITY #205 <-> #164
TO SECTION V OF QUEEN VICTORIA'S LETTERS PATENT RELATED TO #339 -
PROROGUING AUTHORITY AGAINST PARLIAMENT),
#65 - MARS (USURPER: #97 - kᵉlimmâh (H3639): *INSULT*, *REPROACH* / kâçâh (H3680): *TO* *BE* *CLOTHED* melek (H4430): *KING* / nâkâh (H5221): *TO* *SMITE* / çabbâl (H5449): *BURDEN* *BEARING* / pachad (H6343): *OBJECT* *OF* *DREAD*),
#111 - SUN (USURPER: #73 - COMPLETION (CH'ING)),
#175 - VENUS (USURPER: #54 - UNITY (K'UN)),
#260 - MERCURY (USURPER: #36 - STRENGTH (CH'IANG)),
#369 - MOON (USURPER: #20 - ADVANCE (CHIN)),
#505 - SATURN (USURPER: #5 - KEEPING SMALL (SHAO))
As prototypes by a categorical imperative of ADJUSTER: #546, LEADER:
#1638, REGULATOR: #2184, GENERAL GOVERNOR: #4368 with a culminating
action within the cosmological element #34 - JUPITER (USURPER: #129 - châlâl (H2491): *SLAIN* / ṭaph (H2945): *CHILDREN* / líthos (G3037): *STONE*; *METAPHOR* *FOR* *CHRIST*) which similarly has an ADJUSTER:
#4368 as 2 x #2184 and thusly the JERUSALEM TEMPLE was subject to
assailing action.
MARTIN LUTHER came to criticize ROMAN CATHOLICS for blurring the
distinction between high admiration for the grace of God wherever it is manifested in human beings and religious service offered to them and
other mere creatures. And in some instances he considered that the Roman Catholic practice of making intercessory requests addressed especially
to Mary and other departed saints to be idolatry.
GUIDE: #49 (7x7) giving row sum #175 - WOMAN WITH CHILD (ISIS / HORUS:
#100 / #505 - KABBALISTIC malkûwth (H4438): *KINGDOM*, *REALM*)
MYSTERY: #90 (lechem (H3899): *BREAD* / dâm (H1818): *BLOOD*; *OF*
*WINE* (fig.); / gᵉbîyaʻ (H1375): *CUP* / Yᵉhûwdîy (H3064): *JEW* / yôwm
(H3117): *DIVISION* *OF* *TIME* / kôhên (H3548): *PRIEST*-*KING* (*MELCHIZEDEK*, *MESSIAH*)
ADJUSTER: #135 - BEGETTING OF A CHILD and its CONTRARINESS;
LEADER: #405 - SANCTIFIED WOMAN v's MALE ORGAN (OSIRIS was castrated and reassembled by ISIS)
REGULATOR: #540
#540 as [#30, #4, #200, #6, #300] = dârash (H1875): {UMBRA: #504 % #41 = #12} 1) to resort to, seek, seek with care, enquire, require; 1a) (Qal);
1a1) to resort to, frequent (a place), (tread a place); 1a2) to consult, enquire of, seek; i) of God; ii) of heathen gods, necromancers; 1a3)
*TO* *SEEK* *DEITY* *IN* *PRAYER* *AND* *WORSHIP*; i) *GOD*; ii) heathen deities; 1a4) to seek (with a demand), demand, require; 1a5) to
investigate, enquire; 1a6) to ask for, require, demand; 1a7) to
practice, study, follow, seek with application; 1a8) to seek with care,
care for; 1b) (Niphal); 1b1) to allow oneself to be enquired of,
consulted (only of God); 1b2) to be sought, be sought out; 1b3) to be required (of blood);
And if we consider the regulation to the *ROMAN* *CANON* *PRAYER*
(*CANON* *MISSAE*) involves MARTIN LUTHER having a contention related to
#540 - *SEEKING* *DEITY* *IN* *PRAYER* *AND* *WORSHIP* and the #1827 - *EUCHARIST* which here appears to have an impost made against the #540 - REGULATOR within the binomial hypostasis stratum to the PYTHAGOREAN
#1080 - HETEROS THEORY OF NUMBER schema which when applied to the GUIDE:
#49 (7x7) magic square with a row sum #175 - WOMAN WITH CHILD possesses
a parallelism with ISIS idolatry.
To paraphrase the well known quote from atheist philosopher GEORGE
SANTAYANA (16 DECEMBER 1863 to 26 SEPTEMBER 1952) who treasured the
Spanish Catholic #36 - AUTONOMOUS DELIMITER (ie. MIND: 1+2, SCIENCE:
3+4, OPINION: 5+6, SENSE: 7+8) values, its homogenising #45 -
METHODOLOGY (eg: the #135 - BEGETTING OF A CHILD and its CONTRARINESS /
#405 - SANCTIFIED WOMAN v's MALE ORGAN being stroicheion of the cosmos)
as indoctrinating societal cultivation practices, and #71 - WORLDVIEW in which he was raised.
"#369 - *THOSE* (ie. humankind) who cannot #288 - *REMEMBER* the #81 -
*PAST* (ie. for what reason? / to what purpose?) are #207 - *CONDEMNED*
(ie. contemned) to #126 - *REPEAT* (ie. action prescribed) it."
That history occurs in temporal cycles and by which mediation (eg: the leading like a meek war horse means taking a stand at the right time,
with the right people and in the right way) as action occurs and
otherwise conveys an innate default attribution of repetition.
In context the aphorism ought to guide our public and private policy
given that history is driven by human nature in having an existential relativity to the character of hypostasis (ie. whether binomial as
HETEROS or trinomial as HOMOIOS) as paradigm for any grounding as the
real nature of reality and perspective on prerogative to an autonomous
and sapient individual right having an ageless #405 - *CONTENTION*
against the #405 - *CONDEMNATION* of religious and political hymeneal strictures as its economy.
[υ, {@1: Sup: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4});
Ego: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4})}
π, {@2: Sup: 75 - FAILURE: SHIH (#151 - MALE DEME IS UNNAMED {%16});
Ego: 80 - LABOURING: CH'IN (#156 - I DO NOT CAUSE TERRORS {%21} / I DO
NOT CAUSE TERRORS {%21})}
ο, {@3: Sup: 64 - SINKING: CH'EN (#215 - I AM NEITHER A LIAR NOR A DOER
OF MISCHIEF {%34}); Ego: 70 - SEVERANCE: KE (#226)}
ς, {@4: Sup: 21 - RELEASE: SHIH (#236); Ego: 38 - FULLNESS: SHENG (#264: *MANNER*, *HABIT*, *WAY*; *AS* *OF* *COURSE* *OF* *LIFE*)}
τ, {@5: Sup: 78 - ON THE VERGE: CHIANG (#314: *PERISAPSIS* *HOMOIOS* *NOUMENON* *EXTENT* FOR 3 JANUARY); Ego: 57 - GUARDEDNESS: SHOU (#321 -
*PRO* *DOMO*)}
α, {@6: Sup: 79 - DIFFICULTIES: NAN (#393); Ego: 1 - CENTRE: CHUNG
(#322: *PERISAPSIS* *HOMOIOS* *NOUMENON* *EXTENT* FOR 3 JANUARY)}
ς, {@7: Sup: 36 - STRENGTH: CH'IANG (#429); Ego: 38 - FULLNESS: SHENG
(#360: *EGO* *PAIRING* *TO* #EIGHT (#120 / #360) *HETEROS* *PROTOTYPE*)}
ι, {@8: Sup: 46 - ENLARGEMENT: K'UO (#475: kᵉhunnâh (H3550): *PRIESTHOOD*); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#370: shᵉlêṭ (H7981): *TO* *HAVE* *POWER* *OF* *RULE* *OR* *DOMINEER* / sâṭân
(H7854): *ADVERSARY* *IN* *GENERAL* - *PERSONAL* *OR* *NATIONAL* / shûwb (H7725): *TO* *TURN* *AWAY* *FROM* *GOD* *AS* *APOSTASY* *AND* *MORTAL* *SIN*)}
ς] {@9: Sup: 3 - MIRED: HSIEN (#478); Ego: 38 - FULLNESS: SHENG (#408)}
DEME CHECKSUM TOTAL MALE: @76 + @151 (#227) + FEME: @76 + @156 (#232) =
#459 as [#5, #40, #100, #4, #10, #300] = qâdash (H6942): {UMBRA: #404 %
#41 = #35} 1) *TO* *CONSECRATE*, *SANCTIFY*, *PREPARE*, *DEDICATE*, *BE* *HALLOWED*, *BE* *HOLY*, *BE* *SANCTIFIED*, *BE* *SEPARATE*; 1a) (Qal);
1a1) to be set apart, be consecrated; 1a2) to be hallowed; 1a3)
consecrated, tabooed; 1b) (Niphal); 1b1) to show oneself sacred or
majestic; 1b2) to be honoured, be treated as sacred; 1b3) to be holy;
1c) (Piel); 1c1) to set apart as sacred, consecrate, dedicate; 1c2) to observe as holy, keep sacred; 1c3) to honour as sacred, hallow; 1c4) to consecrate; 1d) (Pual); 1d1) to be consecrated; 1d2) consecrated,
dedicated; 1e) (Hiphil); 1e1) to set apart, devote, consecrate; 1e2) to regard or treat as sacred or hallow; 1e3) to consecrate; 1f) (Hithpael);
1f1) to keep oneself apart or separate; 1f2) to cause Himself to be
hallowed (of God); 1f3) to be observed as holy; 1f4) to consecrate oneself;
#232 as [#2, #20, #200, #10] /
#227 as [#5, #2, #20, #200] = bᵉkôwr (H1060): {UMBRA: #228 % #41 = #23}
1) *FIRSTBORN*, firstling; 1a) of men and women; 1b) of animals; 1c)
noun of relation (fig.);
#232 as [#7, #20, #200, #5] /
#227 as [#7, #20, #200] = zâkar (H2142): {UMBRA: #227 % #41 = #22} 1) to remember, recall, call to mind; 1a) (Qal) to remember, recall; 1b)
(Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind; 1c) (Hiphil); 1c1) to cause to remember, remind; 1c2)
*TO* *CAUSE* *TO* *BE* *REMEMBERED*, *KEEP* *IN* *REMEMBRANCE*; 1c3) to mention; 1c4) to record; 1c5) to make a memorial, make remembrance;
#227 as [#6, #10, #3, #2, #200, #6] = gâbar (H1396): {UMBRA: #205 % #41
= #41} 1) to prevail, have strength, be strong, be powerful, be mighty,
be great; 1a) (Qal); 1a1) to be strong, mighty; 1a2) to prevail; 1b)
(Piel) *TO* *MAKE* *STRONG*, *STRENGTHEN*; 1c) (Hiphil); 1c1) to
confirm, give strength; 1c2) *TO* *CONFIRM* (*A* *COVENANT*); 1d)
(Hithpael); 1d1) to show oneself mighty; 1d2) *TO* *ACT* *PROUDLY*
(*TOWARD* *GOD*);
ONTIC CHECKSUM TOTAL MALE: @215 ʻetsem (H6106): *ESSENCE*, *SUBSTANCE*, *SELF* + FEME: @156 - yᵉqûwm (H3351): *LIVING* *SUBSTANCE* = #371
#478 as [#8, #20, #40, #400, #10] = chokmâh (H2451): {UMBRA: #73 % #41 = #32} 1) wisdom; 1a) skill (in war); 1b) wisdom (in administration); 1c) shrewdness, wisdom; 1d) wisdom, prudence (in religious affairs); 1e)
*WISDOM* (*ETHICAL* *AND* *RELIGIOUS*);
#478 as [#6, #2, #70, #400] = ʻêth (H6256): {UMBRA: #470 % #41 = #19} 1) time; 1a) *TIME* (*OF* *AN* *EVENT*); 1b) time (usual); 1c) experiences, fortunes; 1d) occurrence, occasion;
#478 as [#6, #40, #400, #2, #30] = têbêl (H8398): {UMBRA: #432 % #41 =
#22} 1) *WORLD*;
#408 as [#1, #3, #4, #400] = ʼăguddâh (H92): {UMBRA: #13 % #41 = #13} 1) band, binding; 1a) cords, bands, thongs (metaphorical of slavery); 1b)
bunch of hyssop; 1c) band of men, troops; 1d) *VAULT* (*OF* *THE*
*HEAVENS*), *FIRMAMENT* (*BINDING* *EARTH* *TO* *THE* HEAVENS*);
#408 as [#70, #30, #70, #20, #30, #8, #100, #70, #10] = holóklēros
(G3648): {UMBRA: #598 % #41 = #24} 1) complete in all its parts, in no
part wanting or unsound, complete, entire, whole; 1a) *OF* *A* *BODY* *WITHOUT* *BLEMISH* *OR* *DEFECT*, *WHETHER* *OF* *A* *PRIEST* *OR* *OF*
*A* *VICTIM*; 1b) free from sin, faultless; 1c) complete in all
respects, consummate;
#408 as [#80, #50, #70, #8, #200] = pnoḗ (G4157): {UMBRA: #208 % #41 =
#3} 1) breath, *BREATH* *OF* *LIFE*; 2) wind;
#371 as [#10, #50, #1, #300, #10] = hinatí (G2444): {UMBRA: #371 % #41 =
#2} 1) *FOR* *WHAT* *PURPOSE*, wherefore, why;
#371 as [#8, #80, #5, #10, #9, #8, #200, #1, #50] = apeithéō (G544): {UMBRA: #910 % #41 = #8} 1) not to allow one's self to be persuaded; 1a)
*TO* *REFUSE* *OR* *WITHHOLD* *BELIEF*; 1b) to refuse belief and
obedience; 2) not to comply with;
#371 as [#30, #1, #300, #600] = ʼâshâm (H817): {UMBRA: #341 % #41 = #13} 1) guilt, offense, sin, guiltiness; 1a) offense, sin, trespass, fault;
1b) guilt, guiltiness; 1c) compensation (for offense); 1d) *TRESPASS*
*OR* *SIN* *OFFERING*;
"ANYONE CONSCIOUS OF A GRAVE SIN MUST RECEIVE THE SACRAMENT OF
RECONCILIATION BEFORE COMING TO COMMUNION." (CATECHISM, NO. 1384-1385)
"AS BODILY NOURISHMENT RESTORES LOST STRENGTH {@76 - AGGRAVATION: (CHU)
+ @151 - FAILURE: (SHIH) (#227 - gâbar (H1396): *STRENGTH* / *TO*
*CONFIRM* *A* *COVENANT*)}, SO THE EUCHARIST STRENGTHENS OUR CHARITY,
WHICH TENDS TO BE WEAKENED IN DAILY LIFE; AND THIS LIVING CHARITY WIPES
AWAY VENIAL SINS." (CATECHISM, NO. 1394).
SANTAYANA was profoundly influenced by BARUCH ESPINOSA's (24 NOVEMBER
1632 to 21 FEBRUARY 1677) life and thought: "The single essence of one substance (ie. the hypostasis [Greek: ὑπόστασις, hypóstasis] as the
underlying state or underlying substance and the fundamental reality
that supports all else such as the soul, the intellect (nous) and "the
one" as monad) which is important because of the dogma of the #1827 - EUCHARIST (4 x #364 days + #371 days) as substance which can be
conceived of as material and also, consistently, as mental. What is ordinarily called the natural world, together with all the individuals
in it, is immanent in God: hence SPINOZA's famous phrase deus sive
natura ("God or Nature")."
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
@3 - Philippe Nonet, VANDERBILT LAW REVIEW Vol. 48:987-988
@4 - Wikipedia on Richard Rorty, accessed 18 June 2022
@5 - A History of Women's Suffrage, Encyclopaedia Britannica <https://www.britannica.com/topic/woman-suffrage>
@6 - The Arrogance of Catholic Church Authorities, Thomas De Zengotita, Contributing Editor, Harper's Magazine, Updated 25 MAY 2011, <https://www.huffpost.com/entry/the-arrogance-of-catholic_b_564294>
@7 - Richard Skinner on Radio BBC 1, courtesy Genius Media Group Inc. <https://genius.com/Kate-bush-running-up-that-hill-a-deal-with-god-lyrics>
@8 - Nineveh Shadrach, The Occult Encyclopaedia of Magic Square Vol 1,
pages XXIV, 2-5
Initial Post: 1 June 2022
It is proper to disclose our consternation at DE ZENGOTITA's capacity to
so carelessly disenfranchise women through "stealing the moment from
them" by such flippant (as prattling, babbling or glib manner) treatment ("it's an options thing, again, of course") of the seminal cause to any conception, as to whether it even occurred by choice, in then possessing
any mutual affection, or entirely from the impost of a deprecating
force. Whether it was substantially predicated by action of coercive control or just an adverse fate consequence to habitual reckless sexual compulsivity. Perhaps it may be a simple presumptive lack of self control. Let's not exclude disconnected from reality in some degree of euphoria by an intoxication. We have by no means exhausted the criteria
as an impetus for bringing another human being into existence.
The lack of answers are exasperating but not surprising given his
earlier revelations as to the profound indebtedness to any philosophical legacy that might existentially yield a certain millstone by an
unaccountable and ineffable ("inclination to a metaphysics of silence") disposition as worldview which holds that "there is something deep and genuinely universal about religion, something that goes to the core of
what it means to be human—something that escapes Enlightenment
critique." [@6]
Therefore he conveys a monochromic scenario as if it were an intelligent idealism ("The question arises: now that you've made this momentous
choice, much more irrevocable and transformative than getting married")
and I am simply none the wiser as to how the nature of any contingent
event and opportunism which "[started] even before the kid was born" can
then have such adverse repercussions upon the maternal instinct, whereby paradoxically an animal (ie. the carnivorous characteristic of
chimpanzees and bears excepted) can have a greater regard for its
offspring than a human being who claims to have both sentience and
sapience in some degree.
In having no desire to parody DE ZENGOTITA, I was sorely tempted to in
an angry moment, when I first lighted upon this jocular statement: "of course, even though I am sort of making fun of all this [and there is]
no question" [page 37] as to it being unequivocally a dynamic of
evaluation in having good intention.
As to be more properly a conjured literary contrivance by the strokes of
a *STRAW* *MAN* fallacy and parody argumentation for which I am
speechless, in not possessing any suitable word within my vocabulary as
a lexicon of an entirely naive experience and insufferably
non-differentiated from ignorance. But within art might be more properly considered a trompe-l'œil (French for 'deceive the eye') that similarly
uses realistic dimensional (ie. having sufficient depth and substance to
be believable) imagery to then create an illusion.
Whilst I have little reticence with humour such as verbal irony which is typically a figure of speech that communicates the opposite of what is
said, since many of my poems are of a double entendre genre. I perceive there is an inherent "woke" difficulty with sarcasm being a form of
irony, that that can be unintentionally misdirected towards persons, in having an inappropriate capacity to criticise.
When one is well versed within a subject matter, there is invariably
some quirk-some characteristic to satirise, but not in the circumstance
of self-education, where the responding in kind to parodies of human experience can by impetus of ignorance then result in further
diminishing that consideration of experience.
But in the end I had to remember, that such an impasse to our continuity
of endeavours which purveys a potential for ambiguity as then causal of misapprehension, the possibility for an introduction of logical
fallacies within our contemplations, or at worse, a risk of
irretractable contradictions that might then arise as obstacles in the circumstance our considerations are constrained by a sequential
proceeding rather than having any A PRIORITY unity of apperception of
the entire literary work.
Especially given that this chapter is committed to the topic as
mediation and its rationale of empowerment, it is then incumbent to
pursue such empathy of common imperative without any presumptuous self-entitlement ("Oh, tell me, we both matter, don't we?") by an
unqualified as ignorant capacity to talk about the aesthetics, dignity,
or the essential life of women and their biological capability ("Do you
want to feel how it feels?") which differs to mine. But to then remedy these seemingly insurmountable as difficult rhetorical machinations
without conveying a disrespect towards others, we had recourse to a DEUS
EX MACHINA (literally "god from a machine, i.e., a device, a
scaffolding, an artifice") which is unequivocally a contrivance that
brings an unexpected change to the experience.
How did this spontaneously occur?
It involved giving some pause for mindfulness as contemplation
undertaken within the generalized dimension which makes that thing what
it "is."
Although we might refer to it as an "inner voice," your intuition
doesn't not manifest itself as a voice at all.
Soon thereafter, I had an astute perception of mind, where firstly the
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] / [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
With regard to having made our DEUS EX MACHINA qualification as an accommodation of DE ZENGOTITA's rhetorical chimeras within this chapter titled, "THE CULT OF THE CHILD" (published 2005), which to our sensibly
is more properly by use a clichés "like father like son", which is an expression conveys that either a man or boy possesses the same attitudes
as his father or behaves in a similar way in purveying entirely mundane perspectives as to being stories that could have happened anytime, which focused on people and events, never on atmosphere, style, cultural
texture or for that matter any substantial critique of the human
experience.
As we earlier stated that the binomial hypostasis to such #1080 -
HETEROS reality [@8] firstly corresponds to the 3x3 magic square's
LEADER: #45 (ie the 3x3 stoicheion centre) which gives an HIGH OVERSEER: #1080 as value and then has an equivalent referential association to the cosmological elements #15 - SATURN (USURPER: #41 - RESPONSE (YANG)), #65
- MARS (USURPER: #15 - REACH (TA)), #111 - SUN (USURPER: #5 - KEEPING
SMALL (SHAO)) as prototypes devised by a categorical imperative of
ADJUSTER: #135, LEADER: #405, REGULATOR: #540, GENERAL GOVERNOR: #1080,
where there is then a finality of action within the cosmological element
#34 - JUPITER (USURPER: #26 = יְהוָֹה) which similarly has an ADJUSTER: #1080.
There is an additional sequence of an equivalent patterning associated
to the REGULATOR: #2184 as a value given to the JERUSALEM TEMPLE
priestly service divisions #24 x #7 x #13 = 6 x #364 (2 x #1092 as OTH
cycle) = #2184 to the cosmological elements:
#15 - SATURN (USURPER: #178 - ANTHROPOCENTRIC SINGULARITY #205 <-> #164
TO SECTION V OF QUEEN VICTORIA'S LETTERS PATENT RELATED TO #339 -
PROROGUING AUTHORITY AGAINST PARLIAMENT),
#65 - MARS (USURPER: #97 - kᵉlimmâh (H3639): *INSULT*, *REPROACH* / kâçâh (H3680): *TO* *BE* *CLOTHED* melek (H4430): *KING* / nâkâh (H5221): *TO* *SMITE* / çabbâl (H5449): *BURDEN* *BEARING* / pachad (H6343): *OBJECT* *OF* *DREAD*),
#111 - SUN (USURPER: #73 - COMPLETION (CH'ING)),
#175 - VENUS (USURPER: #54 - UNITY (K'UN)),
#260 - MERCURY (USURPER: #36 - STRENGTH (CH'IANG)),
#369 - MOON (USURPER: #20 - ADVANCE (CHIN)),
#505 - SATURN (USURPER: #5 - KEEPING SMALL (SHAO))
As prototypes by a categorical imperative of ADJUSTER: #546, LEADER:
#1638, REGULATOR: #2184, GENERAL GOVERNOR: #4368 with a culminating
action within the cosmological element #34 - JUPITER (USURPER: #129 - châlâl (H2491): *SLAIN* / ṭaph (H2945): *CHILDREN* / líthos (G3037): *STONE*; *METAPHOR* *FOR* *CHRIST*) which similarly has an ADJUSTER:
#4368 as 2 x #2184 and thusly the JERUSALEM TEMPLE was subject to
assailing action.
MARTIN LUTHER came to criticize ROMAN CATHOLICS for blurring the
distinction between high admiration for the grace of God wherever it is manifested in human beings and religious service offered to them and
other mere creatures. And in some instances he considered that the Roman Catholic practice of making intercessory requests addressed especially
to Mary and other departed saints to be idolatry.
GUIDE: #49 (7x7) giving row sum #175 - WOMAN WITH CHILD (ISIS / HORUS:
#100 / #505 - KABBALISTIC malkûwth (H4438): *KINGDOM*, *REALM*)
MYSTERY: #90 (lechem (H3899): *BREAD* / dâm (H1818): *BLOOD*; *OF*
*WINE* (fig.); / gᵉbîyaʻ (H1375): *CUP* / Yᵉhûwdîy (H3064): *JEW* / yôwm
(H3117): *DIVISION* *OF* *TIME* / kôhên (H3548): *PRIEST*-*KING* (*MELCHIZEDEK*, *MESSIAH*)
ADJUSTER: #135 - BEGETTING OF A CHILD and its CONTRARINESS;
LEADER: #405 - SANCTIFIED WOMAN v's MALE ORGAN (OSIRIS was castrated and reassembled by ISIS)
REGULATOR: #540
#540 as [#30, #4, #200, #6, #300] = dârash (H1875): {UMBRA: #504 % #41 = #12} 1) to resort to, seek, seek with care, enquire, require; 1a) (Qal);
1a1) to resort to, frequent (a place), (tread a place); 1a2) to consult, enquire of, seek; i) of God; ii) of heathen gods, necromancers; 1a3)
*TO* *SEEK* *DEITY* *IN* *PRAYER* *AND* *WORSHIP*; i) *GOD*; ii) heathen deities; 1a4) to seek (with a demand), demand, require; 1a5) to
investigate, enquire; 1a6) to ask for, require, demand; 1a7) to
practice, study, follow, seek with application; 1a8) to seek with care,
care for; 1b) (Niphal); 1b1) to allow oneself to be enquired of,
consulted (only of God); 1b2) to be sought, be sought out; 1b3) to be required (of blood);
And if we consider the regulation to the *ROMAN* *CANON* *PRAYER*
(*CANON* *MISSAE*) involves MARTIN LUTHER having a contention related to
#540 - *SEEKING* *DEITY* *IN* *PRAYER* *AND* *WORSHIP* and the #1827 - *EUCHARIST* which here appears to have an impost made against the #540 - REGULATOR within the binomial hypostasis stratum to the PYTHAGOREAN
#1080 - HETEROS THEORY OF NUMBER schema which when applied to the GUIDE:
#49 (7x7) magic square with a row sum #175 - WOMAN WITH CHILD possesses
a parallelism with ISIS idolatry.
To paraphrase the well known quote from atheist philosopher GEORGE
SANTAYANA (16 DECEMBER 1863 to 26 SEPTEMBER 1952) who treasured the
Spanish Catholic #36 - AUTONOMOUS DELIMITER (ie. MIND: 1+2, SCIENCE:
3+4, OPINION: 5+6, SENSE: 7+8) values, its homogenising #45 -
METHODOLOGY (eg: the #135 - BEGETTING OF A CHILD and its CONTRARINESS /
#405 - SANCTIFIED WOMAN v's MALE ORGAN being stroicheion of the cosmos)
as indoctrinating societal cultivation practices, and #71 - WORLDVIEW in which he was raised.
"#369 - *THOSE* (ie. humankind) who cannot #288 - *REMEMBER* the #81 -
*PAST* (ie. for what reason? / to what purpose?) are #207 - *CONDEMNED*
(ie. contemned) to #126 - *REPEAT* (ie. action prescribed) it."
That history occurs in temporal cycles and by which mediation (eg: the leading like a meek war horse means taking a stand at the right time,
with the right people and in the right way) as action occurs and
otherwise conveys an innate default attribution of repetition.
In context the aphorism ought to guide our public and private policy
given that history is driven by human nature in having an existential relativity to the character of hypostasis (ie. whether binomial as
HETEROS or trinomial as HOMOIOS) as paradigm for any grounding as the
real nature of reality and perspective on prerogative to an autonomous
and sapient individual right having an ageless #405 - *CONTENTION*
against the #405 - *CONDEMNATION* of religious and political hymeneal strictures as its economy.
[υ, {@1: Sup: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4});
Ego: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4})}
π, {@2: Sup: 75 - FAILURE: SHIH (#151 - MALE DEME IS UNNAMED {%16});
Ego: 80 - LABOURING: CH'IN (#156 - I DO NOT CAUSE TERRORS {%21} / I DO
NOT CAUSE TERRORS {%21})}
ο, {@3: Sup: 64 - SINKING: CH'EN (#215 - I AM NEITHER A LIAR NOR A DOER
OF MISCHIEF {%34}); Ego: 70 - SEVERANCE: KE (#226)}
ς, {@4: Sup: 21 - RELEASE: SHIH (#236); Ego: 38 - FULLNESS: SHENG (#264: *MANNER*, *HABIT*, *WAY*; *AS* *OF* *COURSE* *OF* *LIFE*)}
τ, {@5: Sup: 78 - ON THE VERGE: CHIANG (#314: *PERISAPSIS* *HOMOIOS* *NOUMENON* *EXTENT* FOR 3 JANUARY); Ego: 57 - GUARDEDNESS: SHOU (#321 -
*PRO* *DOMO*)}
α, {@6: Sup: 79 - DIFFICULTIES: NAN (#393); Ego: 1 - CENTRE: CHUNG
(#322: *PERISAPSIS* *HOMOIOS* *NOUMENON* *EXTENT* FOR 3 JANUARY)}
ς, {@7: Sup: 36 - STRENGTH: CH'IANG (#429); Ego: 38 - FULLNESS: SHENG
(#360: *EGO* *PAIRING* *TO* #EIGHT (#120 / #360) *HETEROS* *PROTOTYPE*)}
ι, {@8: Sup: 46 - ENLARGEMENT: K'UO (#475: kᵉhunnâh (H3550): *PRIESTHOOD*); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#370: shᵉlêṭ (H7981): *TO* *HAVE* *POWER* *OF* *RULE* *OR* *DOMINEER* / sâṭân
(H7854): *ADVERSARY* *IN* *GENERAL* - *PERSONAL* *OR* *NATIONAL* / shûwb (H7725): *TO* *TURN* *AWAY* *FROM* *GOD* *AS* *APOSTASY* *AND* *MORTAL* *SIN*)}
ς] {@9: Sup: 3 - MIRED: HSIEN (#478); Ego: 38 - FULLNESS: SHENG (#408)}
DEME CHECKSUM TOTAL MALE: @76 + @151 (#227) + FEME: @76 + @156 (#232) =
#459 as [#5, #40, #100, #4, #10, #300] = qâdash (H6942): {UMBRA: #404 %
#41 = #35} 1) *TO* *CONSECRATE*, *SANCTIFY*, *PREPARE*, *DEDICATE*, *BE* *HALLOWED*, *BE* *HOLY*, *BE* *SANCTIFIED*, *BE* *SEPARATE*; 1a) (Qal);
1a1) to be set apart, be consecrated; 1a2) to be hallowed; 1a3)
consecrated, tabooed; 1b) (Niphal); 1b1) to show oneself sacred or
majestic; 1b2) to be honoured, be treated as sacred; 1b3) to be holy;
1c) (Piel); 1c1) to set apart as sacred, consecrate, dedicate; 1c2) to observe as holy, keep sacred; 1c3) to honour as sacred, hallow; 1c4) to consecrate; 1d) (Pual); 1d1) to be consecrated; 1d2) consecrated,
dedicated; 1e) (Hiphil); 1e1) to set apart, devote, consecrate; 1e2) to regard or treat as sacred or hallow; 1e3) to consecrate; 1f) (Hithpael);
1f1) to keep oneself apart or separate; 1f2) to cause Himself to be
hallowed (of God); 1f3) to be observed as holy; 1f4) to consecrate oneself;
#232 as [#2, #20, #200, #10] /
#227 as [#5, #2, #20, #200] = bᵉkôwr (H1060): {UMBRA: #228 % #41 = #23}
1) *FIRSTBORN*, firstling; 1a) of men and women; 1b) of animals; 1c)
noun of relation (fig.);
#232 as [#7, #20, #200, #5] /
#227 as [#7, #20, #200] = zâkar (H2142): {UMBRA: #227 % #41 = #22} 1) to remember, recall, call to mind; 1a) (Qal) to remember, recall; 1b)
(Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind; 1c) (Hiphil); 1c1) to cause to remember, remind; 1c2)
*TO* *CAUSE* *TO* *BE* *REMEMBERED*, *KEEP* *IN* *REMEMBRANCE*; 1c3) to mention; 1c4) to record; 1c5) to make a memorial, make remembrance;
#227 as [#6, #10, #3, #2, #200, #6] = gâbar (H1396): {UMBRA: #205 % #41
= #41} 1) to prevail, have strength, be strong, be powerful, be mighty,
be great; 1a) (Qal); 1a1) to be strong, mighty; 1a2) to prevail; 1b)
(Piel) *TO* *MAKE* *STRONG*, *STRENGTHEN*; 1c) (Hiphil); 1c1) to
confirm, give strength; 1c2) *TO* *CONFIRM* (*A* *COVENANT*); 1d)
(Hithpael); 1d1) to show oneself mighty; 1d2) *TO* *ACT* *PROUDLY*
(*TOWARD* *GOD*);
ONTIC CHECKSUM TOTAL MALE: @215 ʻetsem (H6106): *ESSENCE*, *SUBSTANCE*, *SELF* + FEME: @156 - yᵉqûwm (H3351): *LIVING* *SUBSTANCE* = #371
#478 as [#8, #20, #40, #400, #10] = chokmâh (H2451): {UMBRA: #73 % #41 = #32} 1) wisdom; 1a) skill (in war); 1b) wisdom (in administration); 1c) shrewdness, wisdom; 1d) wisdom, prudence (in religious affairs); 1e)
*WISDOM* (*ETHICAL* *AND* *RELIGIOUS*);
#478 as [#6, #2, #70, #400] = ʻêth (H6256): {UMBRA: #470 % #41 = #19} 1) time; 1a) *TIME* (*OF* *AN* *EVENT*); 1b) time (usual); 1c) experiences, fortunes; 1d) occurrence, occasion;
#478 as [#6, #40, #400, #2, #30] = têbêl (H8398): {UMBRA: #432 % #41 =
#22} 1) *WORLD*;
#408 as [#1, #3, #4, #400] = ʼăguddâh (H92): {UMBRA: #13 % #41 = #13} 1) band, binding; 1a) cords, bands, thongs (metaphorical of slavery); 1b)
bunch of hyssop; 1c) band of men, troops; 1d) *VAULT* (*OF* *THE*
*HEAVENS*), *FIRMAMENT* (*BINDING* *EARTH* *TO* *THE* HEAVENS*);
#408 as [#70, #30, #70, #20, #30, #8, #100, #70, #10] = holóklēros
(G3648): {UMBRA: #598 % #41 = #24} 1) complete in all its parts, in no
part wanting or unsound, complete, entire, whole; 1a) *OF* *A* *BODY* *WITHOUT* *BLEMISH* *OR* *DEFECT*, *WHETHER* *OF* *A* *PRIEST* *OR* *OF*
*A* *VICTIM*; 1b) free from sin, faultless; 1c) complete in all
respects, consummate;
#408 as [#80, #50, #70, #8, #200] = pnoḗ (G4157): {UMBRA: #208 % #41 =
#3} 1) breath, *BREATH* *OF* *LIFE*; 2) wind;
#371 as [#10, #50, #1, #300, #10] = hinatí (G2444): {UMBRA: #371 % #41 =
#2} 1) *FOR* *WHAT* *PURPOSE*, wherefore, why;
#371 as [#8, #80, #5, #10, #9, #8, #200, #1, #50] = apeithéō (G544): {UMBRA: #910 % #41 = #8} 1) not to allow one's self to be persuaded; 1a)
*TO* *REFUSE* *OR* *WITHHOLD* *BELIEF*; 1b) to refuse belief and
obedience; 2) not to comply with;
#371 as [#30, #1, #300, #600] = ʼâshâm (H817): {UMBRA: #341 % #41 = #13} 1) guilt, offense, sin, guiltiness; 1a) offense, sin, trespass, fault;
1b) guilt, guiltiness; 1c) compensation (for offense); 1d) *TRESPASS*
*OR* *SIN* *OFFERING*;
"ANYONE CONSCIOUS OF A GRAVE SIN MUST RECEIVE THE SACRAMENT OF
RECONCILIATION BEFORE COMING TO COMMUNION." (CATECHISM, NO. 1384-1385)
"AS BODILY NOURISHMENT RESTORES LOST STRENGTH {@76 - AGGRAVATION: (CHU)
+ @151 - FAILURE: (SHIH) (#227 - gâbar (H1396): *STRENGTH* / *TO*
*CONFIRM* *A* *COVENANT*)}, SO THE EUCHARIST STRENGTHENS OUR CHARITY,
WHICH TENDS TO BE WEAKENED IN DAILY LIFE; AND THIS LIVING CHARITY WIPES
AWAY VENIAL SINS." (CATECHISM, NO. 1394).
SANTAYANA was profoundly influenced by BARUCH ESPINOSA's (24 NOVEMBER
1632 to 21 FEBRUARY 1677) life and thought: "The single essence of one substance (ie. the hypostasis [Greek: ὑπόστασις, hypóstasis] as the
underlying state or underlying substance and the fundamental reality
that supports all else such as the soul, the intellect (nous) and "the
one" as monad) which is important because of the dogma of the #1827 - EUCHARIST (4 x #364 days + #371 days) as substance which can be
conceived of as material and also, consistently, as mental. What is ordinarily called the natural world, together with all the individuals
in it, is immanent in God: hence SPINOZA's famous phrase deus sive
natura ("God or Nature")."
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
@3 - Philippe Nonet, VANDERBILT LAW REVIEW Vol. 48:987-988
@4 - Wikipedia on Richard Rorty, accessed 18 June 2022
@5 - A History of Women's Suffrage, Encyclopaedia Britannica <https://www.britannica.com/topic/woman-suffrage>
@6 - The Arrogance of Catholic Church Authorities, Thomas De Zengotita, Contributing Editor, Harper's Magazine, Updated 25 MAY 2011, <https://www.huffpost.com/entry/the-arrogance-of-catholic_b_564294>
@7 - Richard Skinner on Radio BBC 1, courtesy Genius Media Group Inc. <https://genius.com/Kate-bush-running-up-that-hill-a-deal-with-god-lyrics>
@8 - Nineveh Shadrach, The Occult Encyclopaedia of Magic Square Vol 1,
pages XXIV, 2-5
Initial Post: 1 June 2022
It is proper to disclose our consternation at DE ZENGOTITA's capacity to
so carelessly disenfranchise women through "stealing the moment from
them" by such flippant (as prattling, babbling or glib manner) treatment ("it's an options thing, again, of course") of the seminal cause to any conception, as to whether it even occurred by choice, in then possessing
any mutual affection, or entirely from the impost of a deprecating
force. Whether it was substantially predicated by action of coercive control or just an adverse fate consequence to habitual reckless sexual compulsivity. Perhaps it may be a simple presumptive lack of self control. Let's not exclude disconnected from reality in some degree of euphoria by an intoxication. We have by no means exhausted the criteria
as an impetus for bringing another human being into existence.
The lack of answers are exasperating but not surprising given his
earlier revelations as to the profound indebtedness to any philosophical legacy that might existentially yield a certain millstone by an
unaccountable and ineffable ("inclination to a metaphysics of silence") disposition as worldview which holds that "there is something deep and genuinely universal about religion, something that goes to the core of
what it means to be human—something that escapes Enlightenment
critique." [@6]
Therefore he conveys a monochromic scenario as if it were an intelligent idealism ("The question arises: now that you've made this momentous
choice, much more irrevocable and transformative than getting married")
and I am simply none the wiser as to how the nature of any contingent
event and opportunism which "[started] even before the kid was born" can
then have such adverse repercussions upon the maternal instinct, whereby paradoxically an animal (ie. the carnivorous characteristic of
chimpanzees and bears excepted) can have a greater regard for its
offspring than a human being who claims to have both sentience and
sapience in some degree.
In having no desire to parody DE ZENGOTITA, I was sorely tempted to in
an angry moment, when I first lighted upon this jocular statement: "of course, even though I am sort of making fun of all this [and there is]
no question" [page 37] as to it being unequivocally a dynamic of
evaluation in having good intention.
As to be more properly a conjured literary contrivance by the strokes of
a *STRAW* *MAN* fallacy and parody argumentation for which I am
speechless, in not possessing any suitable word within my vocabulary as
a lexicon of an entirely naive experience and insufferably
non-differentiated from ignorance. But within art might be more properly considered a trompe-l'œil (French for 'deceive the eye') that similarly
uses realistic dimensional (ie. having sufficient depth and substance to
be believable) imagery to then create an illusion.
Whilst I have little reticence with humour such as verbal irony which is typically a figure of speech that communicates the opposite of what is
said, since many of my poems are of a double entendre genre. I perceive there is an inherent "woke" difficulty with sarcasm being a form of
irony, that that can be unintentionally misdirected towards persons, in having an inappropriate capacity to criticise.
When one is well versed within a subject matter, there is invariably
some quirk-some characteristic to satirise, but not in the circumstance
of self-education, where the responding in kind to parodies of human experience can by impetus of ignorance then result in further
diminishing that consideration of experience.
But in the end I had to remember, that such an impasse to our continuity
of endeavours which purveys a potential for ambiguity as then causal of misapprehension, the possibility for an introduction of logical
fallacies within our contemplations, or at worse, a risk of
irretractable contradictions that might then arise as obstacles in the circumstance our considerations are constrained by a sequential
proceeding rather than having any A PRIORITY unity of apperception of
the entire literary work.
Especially given that this chapter is committed to the topic as
mediation and its rationale of empowerment, it is then incumbent to
pursue such empathy of common imperative without any presumptuous self-entitlement ("Oh, tell me, we both matter, don't we?") by an
unqualified as ignorant capacity to talk about the aesthetics, dignity,
or the essential life of women and their biological capability ("Do you
want to feel how it feels?") which differs to mine. But to then remedy these seemingly insurmountable as difficult rhetorical machinations
without conveying a disrespect towards others, we had recourse to a DEUS
EX MACHINA (literally "god from a machine, i.e., a device, a
scaffolding, an artifice") which is unequivocally a contrivance that
brings an unexpected change to the experience.
How did this spontaneously occur?
It involved giving some pause for mindfulness as contemplation
undertaken within the generalized dimension which makes that thing what
it "is."
Although we might refer to it as an "inner voice," your intuition
doesn't not manifest itself as a voice at all.
Soon thereafter, I had an astute perception of mind, where firstly the
"DON'T MIND US" poem might provide the requisite ONTIC grounding and categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#200, #6, #90] / [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS* *NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] = ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish, make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press, squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
With regard to having made our DEUS EX MACHINA qualification as an accommodation of DE ZENGOTITA's rhetorical chimeras within this chapter titled, "THE CULT OF THE CHILD" (published 2005), which to our sensibly
is more properly by use a clichés "like father like son", which is an expression conveys that either a man or boy possesses the same attitudes
as his father or behaves in a similar way in purveying entirely mundane perspectives as to being stories that could have happened anytime, which focused on people and events, never on atmosphere, style, cultural
texture or for that matter any substantial critique of the human
experience.
As we earlier stated that the binomial hypostasis to such #1080 -
HETEROS reality [@8] firstly corresponds to the 3x3 magic square's
LEADER: #45 (ie the 3x3 stoicheion centre) which gives an HIGH OVERSEER: #1080 as value and then has an equivalent referential association to the cosmological elements #15 - SATURN (USURPER: #41 - RESPONSE (YANG)), #65
- MARS (USURPER: #15 - REACH (TA)), #111 - SUN (USURPER: #5 - KEEPING
SMALL (SHAO)) as prototypes devised by a categorical imperative of
ADJUSTER: #135, LEADER: #405, REGULATOR: #540, GENERAL GOVERNOR: #1080,
where there is then a finality of action within the cosmological element
#34 - JUPITER (USURPER: #26 = יְהוָֹה) which similarly has an ADJUSTER: #1080.
There is an additional sequence of an equivalent patterning associated
to the REGULATOR: #2184 as a value given to the JERUSALEM TEMPLE
priestly service divisions #24 x #7 x #13 = 6 x #364 (2 x #1092 as OTH
cycle) = #2184 to the cosmological elements:
#15 - SATURN (USURPER: #178 - ANTHROPOCENTRIC SINGULARITY #205 <-> #164
TO SECTION V OF QUEEN VICTORIA'S LETTERS PATENT RELATED TO #339 -
PROROGUING AUTHORITY AGAINST PARLIAMENT),
#65 - MARS (USURPER: #97 - kᵉlimmâh (H3639): *INSULT*, *REPROACH* / kâçâh (H3680): *TO* *BE* *CLOTHED* melek (H4430): *KING* / nâkâh (H5221): *TO* *SMITE* / çabbâl (H5449): *BURDEN* *BEARING* / pachad (H6343): *OBJECT* *OF* *DREAD*),
#111 - SUN (USURPER: #73 - COMPLETION (CH'ING)),
#175 - VENUS (USURPER: #54 - UNITY (K'UN)),
#260 - MERCURY (USURPER: #36 - STRENGTH (CH'IANG)),
#369 - MOON (USURPER: #20 - ADVANCE (CHIN)),
#505 - SATURN (USURPER: #5 - KEEPING SMALL (SHAO))
As prototypes by a categorical imperative of ADJUSTER: #546, LEADER:
#1638, REGULATOR: #2184, GENERAL GOVERNOR: #4368 with a culminating
action within the cosmological element #34 - JUPITER (USURPER: #129 - châlâl (H2491): *SLAIN* / ṭaph (H2945): *CHILDREN* / líthos (G3037): *STONE*; *METAPHOR* *FOR* *CHRIST*) which similarly has an ADJUSTER:
#4368 as 2 x #2184 and thusly the JERUSALEM TEMPLE was subject to
assailing action.
MARTIN LUTHER came to criticize ROMAN CATHOLICS for blurring the
distinction between high admiration for the grace of God wherever it is manifested in human beings and religious service offered to them and
other mere creatures. And in some instances he considered that the Roman Catholic practice of making intercessory requests addressed especially
to Mary and other departed saints to be idolatry.
GUIDE: #49 (7x7) giving row sum #175 - WOMAN WITH CHILD (ISIS / HORUS:
#100 / #505 - KABBALISTIC malkûwth (H4438): *KINGDOM*, *REALM*)
MYSTERY: #90 (lechem (H3899): *BREAD* / dâm (H1818): *BLOOD*; *OF*
*WINE* (fig.); / gᵉbîyaʻ (H1375): *CUP* / Yᵉhûwdîy (H3064): *JEW* / yôwm
(H3117): *DIVISION* *OF* *TIME* / kôhên (H3548): *PRIEST*-*KING* (*MELCHIZEDEK*, *MESSIAH*)
ADJUSTER: #135 - BEGETTING OF A CHILD and its CONTRARINESS;
LEADER: #405 - SANCTIFIED WOMAN v's MALE ORGAN (OSIRIS was castrated and reassembled by ISIS)
REGULATOR: #540
#540 as [#30, #4, #200, #6, #300] = dârash (H1875): {UMBRA: #504 % #41 = #12} 1) to resort to, seek, seek with care, enquire, require; 1a) (Qal);
1a1) to resort to, frequent (a place), (tread a place); 1a2) to consult, enquire of, seek; i) of God; ii) of heathen gods, necromancers; 1a3)
*TO* *SEEK* *DEITY* *IN* *PRAYER* *AND* *WORSHIP*; i) *GOD*; ii) heathen deities; 1a4) to seek (with a demand), demand, require; 1a5) to
investigate, enquire; 1a6) to ask for, require, demand; 1a7) to
practice, study, follow, seek with application; 1a8) to seek with care,
care for; 1b) (Niphal); 1b1) to allow oneself to be enquired of,
consulted (only of God); 1b2) to be sought, be sought out; 1b3) to be required (of blood);
And if we consider the regulation to the *ROMAN* *CANON* *PRAYER*
(*CANON* *MISSAE*) involves MARTIN LUTHER having a contention related to
#540 - *SEEKING* *DEITY* *IN* *PRAYER* *AND* *WORSHIP* and the #1827 - *EUCHARIST* which here appears to have an impost made against the #540 - REGULATOR within the binomial hypostasis stratum to the PYTHAGOREAN
#1080 - HETEROS THEORY OF NUMBER schema which when applied to the GUIDE:
#49 (7x7) magic square with a row sum #175 - WOMAN WITH CHILD possesses
a parallelism with ISIS idolatry.
To paraphrase the well known quote from atheist philosopher GEORGE
SANTAYANA (16 DECEMBER 1863 to 26 SEPTEMBER 1952) who treasured the
Spanish Catholic #36 - AUTONOMOUS DELIMITER (ie. MIND: 1+2, SCIENCE:
3+4, OPINION: 5+6, SENSE: 7+8) values, its homogenising #45 -
METHODOLOGY (eg: the #135 - BEGETTING OF A CHILD and its CONTRARINESS /
#405 - SANCTIFIED WOMAN v's MALE ORGAN being stroicheion of the cosmos)
as indoctrinating societal cultivation practices, and #71 - WORLDVIEW in which he was raised.
"#369 - *THOSE* (ie. humankind) who cannot #288 - *REMEMBER* the #81 -
*PAST* (ie. for what reason? / to what purpose?) are #207 - *CONDEMNED*
(ie. contemned) to #126 - *REPEAT* (ie. action prescribed) it."
That history occurs in temporal cycles and by which mediation (eg: the leading like a meek war horse means taking a stand at the right time,
with the right people and in the right way) as action occurs and
otherwise conveys an innate default attribution of repetition.
In context the aphorism ought to guide our public and private policy
given that history is driven by human nature in having an existential relativity to the character of hypostasis (ie. whether binomial as
HETEROS or trinomial as HOMOIOS) as paradigm for any grounding as the
real nature of reality and perspective on prerogative to an autonomous
and sapient individual right having an ageless #405 - *CONTENTION*
against the #405 - *CONDEMNATION* of religious and political hymeneal strictures as its economy.
[υ, {@1: Sup: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4});
Ego: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4})}
π, {@2: Sup: 75 - FAILURE: SHIH (#151 - MALE DEME IS UNNAMED {%16});
Ego: 80 - LABOURING: CH'IN (#156 - I DO NOT CAUSE TERRORS {%21} / I DO
NOT CAUSE TERRORS {%21})}
ο, {@3: Sup: 64 - SINKING: CH'EN (#215 - I AM NEITHER A LIAR NOR A DOER
OF MISCHIEF {%34}); Ego: 70 - SEVERANCE: KE (#226)}
ς, {@4: Sup: 21 - RELEASE: SHIH (#236); Ego: 38 - FULLNESS: SHENG (#264: *MANNER*, *HABIT*, *WAY*; *AS* *OF* *COURSE* *OF* *LIFE*)}
τ, {@5: Sup: 78 - ON THE VERGE: CHIANG (#314: *PERISAPSIS* *HOMOIOS* *NOUMENON* *EXTENT* FOR 3 JANUARY); Ego: 57 - GUARDEDNESS: SHOU (#321 -
*PRO* *DOMO*)}
α, {@6: Sup: 79 - DIFFICULTIES: NAN (#393); Ego: 1 - CENTRE: CHUNG
(#322: *PERISAPSIS* *HOMOIOS* *NOUMENON* *EXTENT* FOR 3 JANUARY)}
ς, {@7: Sup: 36 - STRENGTH: CH'IANG (#429); Ego: 38 - FULLNESS: SHENG
(#360: *EGO* *PAIRING* *TO* #EIGHT (#120 / #360) *HETEROS* *PROTOTYPE*)}
ι, {@8: Sup: 46 - ENLARGEMENT: K'UO (#475: kᵉhunnâh (H3550): *PRIESTHOOD*); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#370: shᵉlêṭ (H7981): *TO* *HAVE* *POWER* *OF* *RULE* *OR* *DOMINEER* / sâṭân
(H7854): *ADVERSARY* *IN* *GENERAL* - *PERSONAL* *OR* *NATIONAL* / shûwb (H7725): *TO* *TURN* *AWAY* *FROM* *GOD* *AS* *APOSTASY* *AND* *MORTAL* *SIN*)}
ς] {@9: Sup: 3 - MIRED: HSIEN (#478); Ego: 38 - FULLNESS: SHENG (#408)}
DEME CHECKSUM TOTAL MALE: @76 + @151 (#227) + FEME: @76 + @156 (#232) =
#459 as [#5, #40, #100, #4, #10, #300] = qâdash (H6942): {UMBRA: #404 %
#41 = #35} 1) *TO* *CONSECRATE*, *SANCTIFY*, *PREPARE*, *DEDICATE*, *BE* *HALLOWED*, *BE* *HOLY*, *BE* *SANCTIFIED*, *BE* *SEPARATE*; 1a) (Qal);
1a1) to be set apart, be consecrated; 1a2) to be hallowed; 1a3)
consecrated, tabooed; 1b) (Niphal); 1b1) to show oneself sacred or
majestic; 1b2) to be honoured, be treated as sacred; 1b3) to be holy;
1c) (Piel); 1c1) to set apart as sacred, consecrate, dedicate; 1c2) to observe as holy, keep sacred; 1c3) to honour as sacred, hallow; 1c4) to consecrate; 1d) (Pual); 1d1) to be consecrated; 1d2) consecrated,
dedicated; 1e) (Hiphil); 1e1) to set apart, devote, consecrate; 1e2) to regard or treat as sacred or hallow; 1e3) to consecrate; 1f) (Hithpael);
1f1) to keep oneself apart or separate; 1f2) to cause Himself to be
hallowed (of God); 1f3) to be observed as holy; 1f4) to consecrate oneself;
#232 as [#2, #20, #200, #10] /
#227 as [#5, #2, #20, #200] = bᵉkôwr (H1060): {UMBRA: #228 % #41 = #23}
1) *FIRSTBORN*, firstling; 1a) of men and women; 1b) of animals; 1c)
noun of relation (fig.);
#232 as [#7, #20, #200, #5] /
#227 as [#7, #20, #200] = zâkar (H2142): {UMBRA: #227 % #41 = #22} 1) to remember, recall, call to mind; 1a) (Qal) to remember, recall; 1b)
(Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind; 1c) (Hiphil); 1c1) to cause to remember, remind; 1c2)
*TO* *CAUSE* *TO* *BE* *REMEMBERED*, *KEEP* *IN* *REMEMBRANCE*; 1c3) to mention; 1c4) to record; 1c5) to make a memorial, make remembrance;
#227 as [#6, #10, #3, #2, #200, #6] = gâbar (H1396): {UMBRA: #205 % #41
= #41} 1) to prevail, have strength, be strong, be powerful, be mighty,
be great; 1a) (Qal); 1a1) to be strong, mighty; 1a2) to prevail; 1b)
(Piel) *TO* *MAKE* *STRONG*, *STRENGTHEN*; 1c) (Hiphil); 1c1) to
confirm, give strength; 1c2) *TO* *CONFIRM* (*A* *COVENANT*); 1d)
(Hithpael); 1d1) to show oneself mighty; 1d2) *TO* *ACT* *PROUDLY*
(*TOWARD* *GOD*);
ONTIC CHECKSUM TOTAL MALE: @215 ʻetsem (H6106): *ESSENCE*, *SUBSTANCE*, *SELF* + FEME: @156 - yᵉqûwm (H3351): *LIVING* *SUBSTANCE* = #371
#478 as [#8, #20, #40, #400, #10] = chokmâh (H2451): {UMBRA: #73 % #41 = #32} 1) wisdom; 1a) skill (in war); 1b) wisdom (in administration); 1c) shrewdness, wisdom; 1d) wisdom, prudence (in religious affairs); 1e)
*WISDOM* (*ETHICAL* *AND* *RELIGIOUS*);
#478 as [#6, #2, #70, #400] = ʻêth (H6256): {UMBRA: #470 % #41 = #19} 1) time; 1a) *TIME* (*OF* *AN* *EVENT*); 1b) time (usual); 1c) experiences, fortunes; 1d) occurrence, occasion;
#478 as [#6, #40, #400, #2, #30] = têbêl (H8398): {UMBRA: #432 % #41 =
#22} 1) *WORLD*;
#408 as [#1, #3, #4, #400] = ʼăguddâh (H92): {UMBRA: #13 % #41 = #13} 1) band, binding; 1a) cords, bands, thongs (metaphorical of slavery); 1b)
bunch of hyssop; 1c) band of men, troops; 1d) *VAULT* (*OF* *THE*
*HEAVENS*), *FIRMAMENT* (*BINDING* *EARTH* *TO* *THE* HEAVENS*);
#408 as [#70, #30, #70, #20, #30, #8, #100, #70, #10] = holóklēros
(G3648): {UMBRA: #598 % #41 = #24} 1) complete in all its parts, in no
part wanting or unsound, complete, entire, whole; 1a) *OF* *A* *BODY* *WITHOUT* *BLEMISH* *OR* *DEFECT*, *WHETHER* *OF* *A* *PRIEST* *OR* *OF*
*A* *VICTIM*; 1b) free from sin, faultless; 1c) complete in all
respects, consummate;
#408 as [#80, #50, #70, #8, #200] = pnoḗ (G4157): {UMBRA: #208 % #41 =
#3} 1) breath, *BREATH* *OF* *LIFE*; 2) wind;
#371 as [#10, #50, #1, #300, #10] = hinatí (G2444): {UMBRA: #371 % #41 =
#2} 1) *FOR* *WHAT* *PURPOSE*, wherefore, why;
#371 as [#8, #80, #5, #10, #9, #8, #200, #1, #50] = apeithéō (G544): {UMBRA: #910 % #41 = #8} 1) not to allow one's self to be persuaded; 1a)
*TO* *REFUSE* *OR* *WITHHOLD* *BELIEF*; 1b) to refuse belief and
obedience; 2) not to comply with;
#371 as [#30, #1, #300, #600] = ʼâshâm (H817): {UMBRA: #341 % #41 = #13} 1) guilt, offense, sin, guiltiness; 1a) offense, sin, trespass, fault;
1b) guilt, guiltiness; 1c) compensation (for offense); 1d) *TRESPASS*
*OR* *SIN* *OFFERING*;
"ANYONE CONSCIOUS OF A GRAVE SIN MUST RECEIVE THE SACRAMENT OF
RECONCILIATION BEFORE COMING TO COMMUNION." (CATECHISM, NO. 1384-1385)
"AS BODILY NOURISHMENT RESTORES LOST STRENGTH {@76 - AGGRAVATION: (CHU)
+ @151 - FAILURE: (SHIH) (#227 - gâbar (H1396): *STRENGTH* / *TO*
*CONFIRM* *A* *COVENANT*)}, SO THE EUCHARIST STRENGTHENS OUR CHARITY,
WHICH TENDS TO BE WEAKENED IN DAILY LIFE; AND THIS LIVING CHARITY WIPES
AWAY VENIAL SINS." (CATECHISM, NO. 1394).
SANTAYANA was profoundly influenced by BARUCH ESPINOSA's (24 NOVEMBER
1632 to 21 FEBRUARY 1677) life and thought: "The single essence of one substance (ie. the hypostasis [Greek: ὑπόστασις, hypóstasis] as the
underlying state or underlying substance and the fundamental reality
that supports all else such as the soul, the intellect (nous) and "the
one" as monad) which is important because of the dogma of the #1827 - EUCHARIST (4 x #364 days + #371 days) as substance which can be
conceived of as material and also, consistently, as mental. What is ordinarily called the natural world, together with all the individuals
in it, is immanent in God: hence SPINOZA's famous phrase deus sive
natura ("God or Nature")."
TO BE CONTINUED ...
A revision of this document may be obtained from the following URL:
<http://www.grapple369.com/Groundwork/Empowerment.pdf>
@2 - Matt Norman Blog dated 6 February 2018, STRENGTH UNDER CONTROL: HOW
TO LEAD LIKE A MEEK WAR HORSE, <https://www.mattnorman.com/meek/>
@3 - Philippe Nonet, VANDERBILT LAW REVIEW Vol. 48:987-988
@4 - Wikipedia on Richard Rorty, accessed 18 June 2022
@5 - A History of Women's Suffrage, Encyclopaedia Britannica <https://www.britannica.com/topic/woman-suffrage>
@6 - The Arrogance of Catholic Church Authorities, Thomas De Zengotita, Contributing Editor, Harper's Magazine, Updated 25 MAY 2011, <https://www.huffpost.com/entry/the-arrogance-of-catholic_b_564294>
@7 - Richard Skinner on Radio BBC 1, courtesy Genius Media Group Inc. <https://genius.com/Kate-bush-running-up-that-hill-a-deal-with-god-lyrics>
@8 - Nineveh Shadrach, The Occult Encyclopaedia of Magic Square Vol 1,
pages XXIV, 2-5
Initial Post: 1 June 2022
We are otherwise occupied today and cannot resolve the plausibility of
such a scenario which will take some time ...
CORRECTION: With regard to having made our DEUS EX MACHINA qualification
as an accommodation of DE ZENGOTITA's rhetorical chimeras within his
chapter titled, "THE CULT OF THE CHILD" (published 2005), which to our sensibly is more properly by use of a cliché "like father like son",
which is an expression conveying that either a man or boy possesses the
same attitudes as his father or behaves in a similar way in purveying entirely mundane perspectives as to being stories that could have
happened any time: "SO MANY THINGS I'M WRITING ABOUT NOW ARE NO
DIFFERENT THAN THEY EVER WERE, EXCEPT THERE'S SO MUCH MORE OF IT," he
admits of this chapter in an interview with Salon of 4 MARCH 2005. There
are numerous postulations as anthropological philosophical commentary,
which nevertheless provides some form of theorised nebulous potential
for remedial action, but lacks the provision of any substantial
resolutions from his critique of the human experience.
On 20/6/2022 19:09, dolf wrote:
It is proper to disclose our consternation at DE ZENGOTITA's capacity to
so carelessly disenfranchise women through "stealing the moment from
them" by such flippant (as prattling, babbling or glib manner) treatment
("it's an options thing, again, of course") of the seminal cause to any
conception, as to whether it even occurred by choice, in then possessing
any mutual affection, or entirely from the impost of a deprecating
force. Whether it was substantially predicated by action of coercive
control or just an adverse fate consequence to habitual reckless sexual
compulsivity. Perhaps it may be a simple presumptive lack of self
control. Let's not exclude disconnected from reality in some degree of
euphoria by an intoxication. We have by no means exhausted the criteria
as an impetus for bringing another human being into existence.
The lack of answers are exasperating but not surprising given his
earlier revelations as to the profound indebtedness to any philosophical
legacy that might existentially yield a certain millstone by an
unaccountable and ineffable ("inclination to a metaphysics of silence")
disposition as worldview which holds that "there is something deep and
genuinely universal about religion, something that goes to the core of
what it means to be human—something that escapes Enlightenment
critique." [@6]
Therefore he conveys a monochromic scenario as if it were an intelligent
idealism ("The question arises: now that you've made this momentous
choice, much more irrevocable and transformative than getting married")
and I am simply none the wiser as to how the nature of any contingent
event and opportunism which "[started] even before the kid was born" can
then have such adverse repercussions upon the maternal instinct, whereby
paradoxically an animal (ie. the carnivorous characteristic of
chimpanzees and bears excepted) can have a greater regard for its
offspring than a human being who claims to have both sentience and
sapience in some degree.
In having no desire to parody DE ZENGOTITA, I was sorely tempted to in
an angry moment, when I first lighted upon this jocular statement: "of
course, even though I am sort of making fun of all this [and there is]
no question" [page 37] as to it being unequivocally a dynamic of
evaluation in having good intention.
As to be more properly a conjured literary contrivance by the strokes of
a *STRAW* *MAN* fallacy and parody argumentation for which I am
speechless, in not possessing any suitable word within my vocabulary as
a lexicon of an entirely naive experience and insufferably
non-differentiated from ignorance. But within art might be more properly
considered a trompe-l'œil (French for 'deceive the eye') that similarly
uses realistic dimensional (ie. having sufficient depth and substance to
be believable) imagery to then create an illusion.
Whilst I have little reticence with humour such as verbal irony which is
typically a figure of speech that communicates the opposite of what is
said, since many of my poems are of a double entendre genre. I perceive
there is an inherent "woke" difficulty with sarcasm being a form of
irony, that that can be unintentionally misdirected towards persons, in
having an inappropriate capacity to criticise.
When one is well versed within a subject matter, there is invariably
some quirk-some characteristic to satirise, but not in the circumstance
of self-education, where the responding in kind to parodies of human
experience can by impetus of ignorance then result in further
diminishing that consideration of experience.
But in the end I had to remember, that such an impasse to our continuity
of endeavours which purveys a potential for ambiguity as then causal of
misapprehension, the possibility for an introduction of logical
fallacies within our contemplations, or at worse, a risk of
irretractable contradictions that might then arise as obstacles in the
circumstance our considerations are constrained by a sequential
proceeding rather than having any A PRIORITY unity of apperception of
the entire literary work.
Especially given that this chapter is committed to the topic as
mediation and its rationale of empowerment, it is then incumbent to
pursue such empathy of common imperative without any presumptuous
self-entitlement ("Oh, tell me, we both matter, don't we?") by an
unqualified as ignorant capacity to talk about the aesthetics, dignity,
or the essential life of women and their biological capability ("Do you
want to feel how it feels?") which differs to mine. But to then remedy
these seemingly insurmountable as difficult rhetorical machinations
without conveying a disrespect towards others, we had recourse to a DEUS
EX MACHINA (literally "god from a machine, i.e., a device, a
scaffolding, an artifice") which is unequivocally a contrivance that
brings an unexpected change to the experience.
How did this spontaneously occur?
It involved giving some pause for mindfulness as contemplation
undertaken within the generalized dimension which makes that thing what
it "is."
Although we might refer to it as an "inner voice," your intuition
doesn't not manifest itself as a voice at all.
Soon thereafter, I had an astute perception of mind, where firstly the
"DON'T MIND US" poem might provide the requisite ONTIC grounding and
categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a
woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very
surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you
know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy
wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked
purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as >> [#200, #6, #90] / [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as >> [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS*
*NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] >> / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as >> [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as >> [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] =
ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish,
make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be
observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press,
squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's
internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the
designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of
disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
With regard to having made our DEUS EX MACHINA qualification as an
accommodation of DE ZENGOTITA's rhetorical chimeras within this chapter
titled, "THE CULT OF THE CHILD" (published 2005), which to our sensibly
is more properly by use a clichés "like father like son", which is an
expression conveys that either a man or boy possesses the same attitudes
as his father or behaves in a similar way in purveying entirely mundane
perspectives as to being stories that could have happened anytime, which
focused on people and events, never on atmosphere, style, cultural
texture or for that matter any substantial critique of the human
experience.
With regard to having made our DEUS EX MACHINA qualification as an accommodation of DE ZENGOTITA's rhetorical chimeras within his chapter titled, "THE CULT OF THE CHILD" (published 2005), which to our sensibly
is more properly by use of a cliché "like father like son", which is an expression conveying that either a man or boy possesses the same
attitudes as his father or behaves in a similar way in purveying
entirely mundane perspectives as to being stories that could have
happened any time: "SO MANY THINGS I'M WRITING ABOUT NOW ARE NO
DIFFERENT THAN THEY EVER WERE, EXCEPT THERE'S SO MUCH MORE OF IT," he
admits of this chapter in an interview with Salon of 4 MARCH 2005. There
are numerous postulations as anthropological philosophical commentary,
which nevertheless provides some form of theorised nebulous potential
for remedial action, but lacks the provision of any substantial
resolutions from his critique of the human experience.
As we earlier stated that the binomial hypostasis to such #1080 -
HETEROS reality [@8] firstly corresponds to the 3x3 magic square's
LEADER: #45 (ie the 3x3 stoicheion centre) which gives an HIGH OVERSEER:
#1080 as value and then has an equivalent referential association to the
cosmological elements #15 - SATURN (USURPER: #41 - RESPONSE (YANG)), #65
- MARS (USURPER: #15 - REACH (TA)), #111 - SUN (USURPER: #5 - KEEPING
SMALL (SHAO)) as prototypes devised by a categorical imperative of
ADJUSTER: #135, LEADER: #405, REGULATOR: #540, GENERAL GOVERNOR: #1080,
where there is then a finality of action within the cosmological element
#34 - JUPITER (USURPER: #26 = יְהוָֹה) which similarly has an ADJUSTER: #1080.
There is an additional sequence of an equivalent patterning associated
to the REGULATOR: #2184 as a value given to the JERUSALEM TEMPLE
priestly service divisions #24 x #7 x #13 = 6 x #364 (2 x #1092 as OTH
cycle) = #2184 to the cosmological elements:
#15 - SATURN (USURPER: #178 - ANTHROPOCENTRIC SINGULARITY #205 <-> #164
TO SECTION V OF QUEEN VICTORIA'S LETTERS PATENT RELATED TO #339 -
PROROGUING AUTHORITY AGAINST PARLIAMENT),
#65 - MARS (USURPER: #97 - kᵉlimmâh (H3639): *INSULT*, *REPROACH* /
kâçâh (H3680): *TO* *BE* *CLOTHED* melek (H4430): *KING* / nâkâh
(H5221): *TO* *SMITE* / çabbâl (H5449): *BURDEN* *BEARING* / pachad
(H6343): *OBJECT* *OF* *DREAD*),
#111 - SUN (USURPER: #73 - COMPLETION (CH'ING)),
#175 - VENUS (USURPER: #54 - UNITY (K'UN)),
#260 - MERCURY (USURPER: #36 - STRENGTH (CH'IANG)),
#369 - MOON (USURPER: #20 - ADVANCE (CHIN)),
#505 - SATURN (USURPER: #5 - KEEPING SMALL (SHAO))
As prototypes by a categorical imperative of ADJUSTER: #546, LEADER:
#1638, REGULATOR: #2184, GENERAL GOVERNOR: #4368 with a culminating
action within the cosmological element #34 - JUPITER (USURPER: #129 -
châlâl (H2491): *SLAIN* / ṭaph (H2945): *CHILDREN* / líthos (G3037):
*STONE*; *METAPHOR* *FOR* *CHRIST*) which similarly has an ADJUSTER:
#4368 as 2 x #2184 and thusly the JERUSALEM TEMPLE was subject to
assailing action.
MARTIN LUTHER came to criticize ROMAN CATHOLICS for blurring the
distinction between high admiration for the grace of God wherever it is
manifested in human beings and religious service offered to them and
other mere creatures. And in some instances he considered that the Roman
Catholic practice of making intercessory requests addressed especially
to Mary and other departed saints to be idolatry.
GUIDE: #49 (7x7) giving row sum #175 - WOMAN WITH CHILD (ISIS / HORUS:
#100 / #505 - KABBALISTIC malkûwth (H4438): *KINGDOM*, *REALM*)
MYSTERY: #90 (lechem (H3899): *BREAD* / dâm (H1818): *BLOOD*; *OF*
*WINE* (fig.); / gᵉbîyaʻ (H1375): *CUP* / Yᵉhûwdîy (H3064): *JEW* / yôwm
(H3117): *DIVISION* *OF* *TIME* / kôhên (H3548): *PRIEST*-*KING*
(*MELCHIZEDEK*, *MESSIAH*)
ADJUSTER: #135 - BEGETTING OF A CHILD and its CONTRARINESS;
LEADER: #405 - SANCTIFIED WOMAN v's MALE ORGAN (OSIRIS was castrated and
reassembled by ISIS)
REGULATOR: #540
#540 as [#30, #4, #200, #6, #300] = dârash (H1875): {UMBRA: #504 % #41 =
#12} 1) to resort to, seek, seek with care, enquire, require; 1a) (Qal);
1a1) to resort to, frequent (a place), (tread a place); 1a2) to consult,
enquire of, seek; i) of God; ii) of heathen gods, necromancers; 1a3)
*TO* *SEEK* *DEITY* *IN* *PRAYER* *AND* *WORSHIP*; i) *GOD*; ii) heathen
deities; 1a4) to seek (with a demand), demand, require; 1a5) to
investigate, enquire; 1a6) to ask for, require, demand; 1a7) to
practice, study, follow, seek with application; 1a8) to seek with care,
care for; 1b) (Niphal); 1b1) to allow oneself to be enquired of,
consulted (only of God); 1b2) to be sought, be sought out; 1b3) to be
required (of blood);
And if we consider the regulation to the *ROMAN* *CANON* *PRAYER*
(*CANON* *MISSAE*) involves MARTIN LUTHER having a contention related to
#540 - *SEEKING* *DEITY* *IN* *PRAYER* *AND* *WORSHIP* and the #1827 -
*EUCHARIST* which here appears to have an impost made against the #540 -
REGULATOR within the binomial hypostasis stratum to the PYTHAGOREAN
#1080 - HETEROS THEORY OF NUMBER schema which when applied to the GUIDE:
#49 (7x7) magic square with a row sum #175 - WOMAN WITH CHILD possesses
a parallelism with ISIS idolatry.
To paraphrase the well known quote from atheist philosopher GEORGE
SANTAYANA (16 DECEMBER 1863 to 26 SEPTEMBER 1952) who treasured the
Spanish Catholic #36 - AUTONOMOUS DELIMITER (ie. MIND: 1+2, SCIENCE:
3+4, OPINION: 5+6, SENSE: 7+8) values, its homogenising #45 -
METHODOLOGY (eg: the #135 - BEGETTING OF A CHILD and its CONTRARINESS /
#405 - SANCTIFIED WOMAN v's MALE ORGAN being stroicheion of the cosmos)
as indoctrinating societal cultivation practices, and #71 - WORLDVIEW in
which he was raised.
"#369 - *THOSE* (ie. humankind) who cannot #288 - *REMEMBER* the #81 -
*PAST* (ie. for what reason? / to what purpose?) are #207 - *CONDEMNED*
(ie. contemned) to #126 - *REPEAT* (ie. action prescribed) it."
That history occurs in temporal cycles and by which mediation (eg: the
leading like a meek war horse means taking a stand at the right time,
with the right people and in the right way) as action occurs and
otherwise conveys an innate default attribution of repetition.
In context the aphorism ought to guide our public and private policy
given that history is driven by human nature in having an existential
relativity to the character of hypostasis (ie. whether binomial as
HETEROS or trinomial as HOMOIOS) as paradigm for any grounding as the
real nature of reality and perspective on prerogative to an autonomous
and sapient individual right having an ageless #405 - *CONTENTION*
against the #405 - *CONDEMNATION* of religious and political hymeneal
strictures as its economy.
[υ, {@1: Sup: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4});
Ego: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4})}
π, {@2: Sup: 75 - FAILURE: SHIH (#151 - MALE DEME IS UNNAMED {%16});
Ego: 80 - LABOURING: CH'IN (#156 - I DO NOT CAUSE TERRORS {%21} / I DO
NOT CAUSE TERRORS {%21})}
ο, {@3: Sup: 64 - SINKING: CH'EN (#215 - I AM NEITHER A LIAR NOR A DOER
OF MISCHIEF {%34}); Ego: 70 - SEVERANCE: KE (#226)}
ς, {@4: Sup: 21 - RELEASE: SHIH (#236); Ego: 38 - FULLNESS: SHENG (#264:
*MANNER*, *HABIT*, *WAY*; *AS* *OF* *COURSE* *OF* *LIFE*)}
τ, {@5: Sup: 78 - ON THE VERGE: CHIANG (#314: *PERISAPSIS* *HOMOIOS*
*NOUMENON* *EXTENT* FOR 3 JANUARY); Ego: 57 - GUARDEDNESS: SHOU (#321 -
*PRO* *DOMO*)}
α, {@6: Sup: 79 - DIFFICULTIES: NAN (#393); Ego: 1 - CENTRE: CHUNG
(#322: *PERISAPSIS* *HOMOIOS* *NOUMENON* *EXTENT* FOR 3 JANUARY)}
ς, {@7: Sup: 36 - STRENGTH: CH'IANG (#429); Ego: 38 - FULLNESS: SHENG
(#360: *EGO* *PAIRING* *TO* #EIGHT (#120 / #360) *HETEROS* *PROTOTYPE*)}
ι, {@8: Sup: 46 - ENLARGEMENT: K'UO (#475: kᵉhunnâh (H3550):
*PRIESTHOOD*); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#370: shᵉlêṭ >> (H7981): *TO* *HAVE* *POWER* *OF* *RULE* *OR* *DOMINEER* / sâṭân
(H7854): *ADVERSARY* *IN* *GENERAL* - *PERSONAL* *OR* *NATIONAL* / shûwb
(H7725): *TO* *TURN* *AWAY* *FROM* *GOD* *AS* *APOSTASY* *AND* *MORTAL*
*SIN*)}
ς] {@9: Sup: 3 - MIRED: HSIEN (#478); Ego: 38 - FULLNESS: SHENG (#408)}
DEME CHECKSUM TOTAL MALE: @76 + @151 (#227) + FEME: @76 + @156 (#232) =
#459 as [#5, #40, #100, #4, #10, #300] = qâdash (H6942): {UMBRA: #404 %
#41 = #35} 1) *TO* *CONSECRATE*, *SANCTIFY*, *PREPARE*, *DEDICATE*, *BE*
*HALLOWED*, *BE* *HOLY*, *BE* *SANCTIFIED*, *BE* *SEPARATE*; 1a) (Qal);
1a1) to be set apart, be consecrated; 1a2) to be hallowed; 1a3)
consecrated, tabooed; 1b) (Niphal); 1b1) to show oneself sacred or
majestic; 1b2) to be honoured, be treated as sacred; 1b3) to be holy;
1c) (Piel); 1c1) to set apart as sacred, consecrate, dedicate; 1c2) to
observe as holy, keep sacred; 1c3) to honour as sacred, hallow; 1c4) to
consecrate; 1d) (Pual); 1d1) to be consecrated; 1d2) consecrated,
dedicated; 1e) (Hiphil); 1e1) to set apart, devote, consecrate; 1e2) to
regard or treat as sacred or hallow; 1e3) to consecrate; 1f) (Hithpael);
1f1) to keep oneself apart or separate; 1f2) to cause Himself to be
hallowed (of God); 1f3) to be observed as holy; 1f4) to consecrate oneself; >>
#232 as [#2, #20, #200, #10] /
#227 as [#5, #2, #20, #200] = bᵉkôwr (H1060): {UMBRA: #228 % #41 = #23} >> 1) *FIRSTBORN*, firstling; 1a) of men and women; 1b) of animals; 1c)
noun of relation (fig.);
#232 as [#7, #20, #200, #5] /
#227 as [#7, #20, #200] = zâkar (H2142): {UMBRA: #227 % #41 = #22} 1) to
remember, recall, call to mind; 1a) (Qal) to remember, recall; 1b)
(Niphal) to be brought to remembrance, be remembered, be thought of, be
brought to mind; 1c) (Hiphil); 1c1) to cause to remember, remind; 1c2)
*TO* *CAUSE* *TO* *BE* *REMEMBERED*, *KEEP* *IN* *REMEMBRANCE*; 1c3) to
mention; 1c4) to record; 1c5) to make a memorial, make remembrance;
#227 as [#6, #10, #3, #2, #200, #6] = gâbar (H1396): {UMBRA: #205 % #41
= #41} 1) to prevail, have strength, be strong, be powerful, be mighty,
be great; 1a) (Qal); 1a1) to be strong, mighty; 1a2) to prevail; 1b)
(Piel) *TO* *MAKE* *STRONG*, *STRENGTHEN*; 1c) (Hiphil); 1c1) to
confirm, give strength; 1c2) *TO* *CONFIRM* (*A* *COVENANT*); 1d)
(Hithpael); 1d1) to show oneself mighty; 1d2) *TO* *ACT* *PROUDLY*
(*TOWARD* *GOD*);
ONTIC CHECKSUM TOTAL MALE: @215 ʻetsem (H6106): *ESSENCE*, *SUBSTANCE*,
*SELF* + FEME: @156 - yᵉqûwm (H3351): *LIVING* *SUBSTANCE* = #371
#478 as [#8, #20, #40, #400, #10] = chokmâh (H2451): {UMBRA: #73 % #41 =
#32} 1) wisdom; 1a) skill (in war); 1b) wisdom (in administration); 1c)
shrewdness, wisdom; 1d) wisdom, prudence (in religious affairs); 1e)
*WISDOM* (*ETHICAL* *AND* *RELIGIOUS*);
#478 as [#6, #2, #70, #400] = ʻêth (H6256): {UMBRA: #470 % #41 = #19} 1) >> time; 1a) *TIME* (*OF* *AN* *EVENT*); 1b) time (usual); 1c) experiences,
fortunes; 1d) occurrence, occasion;
#478 as [#6, #40, #400, #2, #30] = têbêl (H8398): {UMBRA: #432 % #41 =
#22} 1) *WORLD*;
#408 as [#1, #3, #4, #400] = ʼăguddâh (H92): {UMBRA: #13 % #41 = #13} 1) >> band, binding; 1a) cords, bands, thongs (metaphorical of slavery); 1b)
bunch of hyssop; 1c) band of men, troops; 1d) *VAULT* (*OF* *THE*
We are otherwise occupied today and cannot resolve the plausibility of
such a scenario which will take some time ...
CORRECTION: With regard to having made our DEUS EX MACHINA qualification
as an accommodation of DE ZENGOTITA's rhetorical chimeras within his
chapter titled, "THE CULT OF THE CHILD" (published 2005), which to our sensibly is more properly by use of a cliché "like father like son",
which is an expression conveying that either a man or boy possesses the
same attitudes as his father or behaves in a similar way in purveying entirely mundane perspectives as to being stories that could have
happened any time: "SO MANY THINGS I'M WRITING ABOUT NOW ARE NO
DIFFERENT THAN THEY EVER WERE, EXCEPT THERE'S SO MUCH MORE OF IT," he
admits of this chapter in an interview with Salon of 4 MARCH 2005. There
are numerous postulations as anthropological philosophical commentary,
which nevertheless provides some form of theorised nebulous potential
for remedial action, but lacks the provision of any substantial
resolutions from his critique of the human experience.
On 20/6/2022 19:09, dolf wrote:
It is proper to disclose our consternation at DE ZENGOTITA's capacity to
so carelessly disenfranchise women through "stealing the moment from
them" by such flippant (as prattling, babbling or glib manner) treatment
("it's an options thing, again, of course") of the seminal cause to any
conception, as to whether it even occurred by choice, in then possessing
any mutual affection, or entirely from the impost of a deprecating
force. Whether it was substantially predicated by action of coercive
control or just an adverse fate consequence to habitual reckless sexual
compulsivity. Perhaps it may be a simple presumptive lack of self
control. Let's not exclude disconnected from reality in some degree of
euphoria by an intoxication. We have by no means exhausted the criteria
as an impetus for bringing another human being into existence.
The lack of answers are exasperating but not surprising given his
earlier revelations as to the profound indebtedness to any philosophical
legacy that might existentially yield a certain millstone by an
unaccountable and ineffable ("inclination to a metaphysics of silence")
disposition as worldview which holds that "there is something deep and
genuinely universal about religion, something that goes to the core of
what it means to be human—something that escapes Enlightenment
critique." [@6]
Therefore he conveys a monochromic scenario as if it were an intelligent
idealism ("The question arises: now that you've made this momentous
choice, much more irrevocable and transformative than getting married")
and I am simply none the wiser as to how the nature of any contingent
event and opportunism which "[started] even before the kid was born" can
then have such adverse repercussions upon the maternal instinct, whereby
paradoxically an animal (ie. the carnivorous characteristic of
chimpanzees and bears excepted) can have a greater regard for its
offspring than a human being who claims to have both sentience and
sapience in some degree.
In having no desire to parody DE ZENGOTITA, I was sorely tempted to in
an angry moment, when I first lighted upon this jocular statement: "of
course, even though I am sort of making fun of all this [and there is]
no question" [page 37] as to it being unequivocally a dynamic of
evaluation in having good intention.
As to be more properly a conjured literary contrivance by the strokes of
a *STRAW* *MAN* fallacy and parody argumentation for which I am
speechless, in not possessing any suitable word within my vocabulary as
a lexicon of an entirely naive experience and insufferably
non-differentiated from ignorance. But within art might be more properly
considered a trompe-l'œil (French for 'deceive the eye') that similarly
uses realistic dimensional (ie. having sufficient depth and substance to
be believable) imagery to then create an illusion.
Whilst I have little reticence with humour such as verbal irony which is
typically a figure of speech that communicates the opposite of what is
said, since many of my poems are of a double entendre genre. I perceive
there is an inherent "woke" difficulty with sarcasm being a form of
irony, that that can be unintentionally misdirected towards persons, in
having an inappropriate capacity to criticise.
When one is well versed within a subject matter, there is invariably
some quirk-some characteristic to satirise, but not in the circumstance
of self-education, where the responding in kind to parodies of human
experience can by impetus of ignorance then result in further
diminishing that consideration of experience.
But in the end I had to remember, that such an impasse to our continuity
of endeavours which purveys a potential for ambiguity as then causal of
misapprehension, the possibility for an introduction of logical
fallacies within our contemplations, or at worse, a risk of
irretractable contradictions that might then arise as obstacles in the
circumstance our considerations are constrained by a sequential
proceeding rather than having any A PRIORITY unity of apperception of
the entire literary work.
Especially given that this chapter is committed to the topic as
mediation and its rationale of empowerment, it is then incumbent to
pursue such empathy of common imperative without any presumptuous
self-entitlement ("Oh, tell me, we both matter, don't we?") by an
unqualified as ignorant capacity to talk about the aesthetics, dignity,
or the essential life of women and their biological capability ("Do you
want to feel how it feels?") which differs to mine. But to then remedy
these seemingly insurmountable as difficult rhetorical machinations
without conveying a disrespect towards others, we had recourse to a DEUS
EX MACHINA (literally "god from a machine, i.e., a device, a
scaffolding, an artifice") which is unequivocally a contrivance that
brings an unexpected change to the experience.
How did this spontaneously occur?
It involved giving some pause for mindfulness as contemplation
undertaken within the generalized dimension which makes that thing what
it "is."
Although we might refer to it as an "inner voice," your intuition
doesn't not manifest itself as a voice at all.
Soon thereafter, I had an astute perception of mind, where firstly the
"DON'T MIND US" poem might provide the requisite ONTIC grounding and
categories of understanding which could then be coupled with the song
"DEAL WITH GOD". And shortly thereafter a further intuition conveyed
the postulation that an uninterpretable lyric as the first verse of the
song "NOW WE ARE FREE" by HANS ZIMMER / KLAUS BADELT / LISA GERRARD
might viably then accord me a sufficient epilogue storyline.
In a 25 JANUARY 1992 BBC 1 radio interview with RICHARD SKINNER, over
the implicit idea behind the 16 SEPTEMBER 1985 song originally titled
"DEAL WITH GOD", KATE BUSH conveys she "was trying to say that, really,
a man and a woman can't understand each other because we are a man and a
woman. And if we could [...] swap each other's roles, if we could
actually be in each other's place for a while, I think we'd both be very
surprised! And I think it would lead to a greater understanding.
"IT DOESN'T HURT ME (YE-YEAH, YEAH, YO)
DO YOU WANT TO FEEL HOW IT FEELS? (YE-YEAH, YEAH, YO)
DO YOU WANT TO KNOW, KNOW THAT IT DOESN'T HURT ME? (YE-YEAH, YEAH, YO)
DO YOU WANT TO HEAR ABOUT THE #381 - *DEAL* THAT I'M MAKING? (YE-YEAH,
YEAH, YO)"
And really the only way I could think it could be done was either… you
know, I thought a deal with the devil, you know. And I thought, 'well,
no, why not a deal with God!' You know, because in a way it's so much
more powerful the whole idea of asking God to make a deal with you. You
see, for me it is still called "DEAL WITH GOD", that was its title. But
we were told that [unless we used the title "#337 - *RUNNING* UP THAT
HILL"] it would not be played in any of the religious countries, Italy
wouldn't play it, France wouldn't play it, and Australia wouldn't play
it! Ireland wouldn't play it, and that generally we might get it blacked
purely because it had God in the title." [@7]
#290 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#200, #900] /
#296 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as >> [#200, #6, #90] / [#200, #6, #900] /
#300 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as >> [#10, #200, #900] /
#318- *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD
as [#6, #10, #200, #6, #90, #6] /
#322 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#6, #10, #200, #10, #90, #6] /
#337 - *PERISAPSIS* *NOUMENON* *EXTENT* FOR 3 JANUARY / *APOAPSIS*
*NOUMENON* *EXTENT* FOR 3 JULY / *CRUCIFIXION* OF JESUS ON 3 APRIL 33 AD
as [#1, #200, #6, #90, #600] /
#351 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#50, #200, #6, #90, #5] /
#362 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#10, #200, #6,
#90, #6, #700] = rûwts (H7323): {UMBRA: #296 % #41 = #9} 1) *TO* *RUN*;
1a) (Qal); 1a1) to run; 1a2) runners (participle as subst); 1b) (Polel)
to run swiftly, dart; 1c) (Hiphil); 1c1) to bring or move quickly,
hurry; 1c2) to drive away from, cause to run away
#381 - *NOUMENON* *RESONANCE* FOR 13 JANUARY as [#6, #70, #300, #5] >> / [#70, #300, #5, #6] /
#382 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as >> [#6, #70, #300, #6] / [#6, #1, #70, #300, #5] /
#435 - *NOUMENON* *RESONANCE* FOR DAY OF PENTECOST 24 MAY 33 AD as >> [#10, #70, #300, #50, #5] /
#436 - *NOUMENON* *RESONANCE* *FOR* *CRUCIFIXION* OF JESUS ON 3
APRIL 33 AD as [#70, #300, #10, #50, #6] / [#10, #70, #300, #6, #700] =
ʻâsâh (H6213): {UMBRA: #375 % #41 = #6} 1) to do, fashion, accomplish,
make; 1a) (Qal); 1a1) to do, work, make, produce; i) to do; ii) to work;
iii) *TO* *DEAL* (*WITH*); iv) to act, act with effect, effect; 1a2) to
make; i) to make; ii) to produce; iii) to prepare; iv) to make (an
offering); v) to attend to, put in order; vi) to observe, celebrate;
vii) to acquire (property); viii) to appoint, ordain, institute; ix) to
bring about; x) to use; xi) to spend, pass; 1a3) (Niphal); i) to be
done; ii) to be made; iii) to be produced; iv) to be offered; v) to be
observed; vi) to be used; 1a4) (Pual) to be made; 1b) (Piel) to press,
squeeze;
Normally a DEUS EX MACHINA is considered to be any superficial
resolution to a story that does not pay a proper regard to the story's
internal logic. But in this instance such ploy retains a supernatural
aura (ie. to inspire reverence as Godly fear or awe) irrespective of the
designated poem being in part written some 5 years earlier, since it is
fully within accord with the chapter's multidimensional internal logic,
and is likely to challenge any sensibility as reality by a suspension of
disbelief. In then enabling one to proceed as desired with our self
education process without the need for delays due to exhaustive
deliberations on the viability of any suitable content.
With regard to having made our DEUS EX MACHINA qualification as an
accommodation of DE ZENGOTITA's rhetorical chimeras within this chapter
titled, "THE CULT OF THE CHILD" (published 2005), which to our sensibly
is more properly by use a clichés "like father like son", which is an
expression conveys that either a man or boy possesses the same attitudes
as his father or behaves in a similar way in purveying entirely mundane
perspectives as to being stories that could have happened anytime, which
focused on people and events, never on atmosphere, style, cultural
texture or for that matter any substantial critique of the human
experience.
With regard to having made our DEUS EX MACHINA qualification as an accommodation of DE ZENGOTITA's rhetorical chimeras within his chapter titled, "THE CULT OF THE CHILD" (published 2005), which to our sensibly
is more properly by use of a cliché "like father like son", which is an expression conveying that either a man or boy possesses the same
attitudes as his father or behaves in a similar way in purveying
entirely mundane perspectives as to being stories that could have
happened any time: "SO MANY THINGS I'M WRITING ABOUT NOW ARE NO
DIFFERENT THAN THEY EVER WERE, EXCEPT THERE'S SO MUCH MORE OF IT," he
admits of this chapter in an interview with Salon of 4 MARCH 2005. There
are numerous postulations as anthropological philosophical commentary,
which nevertheless provides some form of theorised nebulous potential
for remedial action, but lacks the provision of any substantial
resolutions from his critique of the human experience.
As we earlier stated that the binomial hypostasis to such #1080 -
HETEROS reality [@8] firstly corresponds to the 3x3 magic square's
LEADER: #45 (ie the 3x3 stoicheion centre) which gives an HIGH OVERSEER:
#1080 as value and then has an equivalent referential association to the
cosmological elements #15 - SATURN (USURPER: #41 - RESPONSE (YANG)), #65
- MARS (USURPER: #15 - REACH (TA)), #111 - SUN (USURPER: #5 - KEEPING
SMALL (SHAO)) as prototypes devised by a categorical imperative of
ADJUSTER: #135, LEADER: #405, REGULATOR: #540, GENERAL GOVERNOR: #1080,
where there is then a finality of action within the cosmological element
#34 - JUPITER (USURPER: #26 = יְהוָֹה) which similarly has an ADJUSTER: #1080.
There is an additional sequence of an equivalent patterning associated
to the REGULATOR: #2184 as a value given to the JERUSALEM TEMPLE
priestly service divisions #24 x #7 x #13 = 6 x #364 (2 x #1092 as OTH
cycle) = #2184 to the cosmological elements:
#15 - SATURN (USURPER: #178 - ANTHROPOCENTRIC SINGULARITY #205 <-> #164
TO SECTION V OF QUEEN VICTORIA'S LETTERS PATENT RELATED TO #339 -
PROROGUING AUTHORITY AGAINST PARLIAMENT),
#65 - MARS (USURPER: #97 - kᵉlimmâh (H3639): *INSULT*, *REPROACH* /
kâçâh (H3680): *TO* *BE* *CLOTHED* melek (H4430): *KING* / nâkâh
(H5221): *TO* *SMITE* / çabbâl (H5449): *BURDEN* *BEARING* / pachad
(H6343): *OBJECT* *OF* *DREAD*),
#111 - SUN (USURPER: #73 - COMPLETION (CH'ING)),
#175 - VENUS (USURPER: #54 - UNITY (K'UN)),
#260 - MERCURY (USURPER: #36 - STRENGTH (CH'IANG)),
#369 - MOON (USURPER: #20 - ADVANCE (CHIN)),
#505 - SATURN (USURPER: #5 - KEEPING SMALL (SHAO))
As prototypes by a categorical imperative of ADJUSTER: #546, LEADER:
#1638, REGULATOR: #2184, GENERAL GOVERNOR: #4368 with a culminating
action within the cosmological element #34 - JUPITER (USURPER: #129 -
châlâl (H2491): *SLAIN* / ṭaph (H2945): *CHILDREN* / líthos (G3037):
*STONE*; *METAPHOR* *FOR* *CHRIST*) which similarly has an ADJUSTER:
#4368 as 2 x #2184 and thusly the JERUSALEM TEMPLE was subject to
assailing action.
MARTIN LUTHER came to criticize ROMAN CATHOLICS for blurring the
distinction between high admiration for the grace of God wherever it is
manifested in human beings and religious service offered to them and
other mere creatures. And in some instances he considered that the Roman
Catholic practice of making intercessory requests addressed especially
to Mary and other departed saints to be idolatry.
GUIDE: #49 (7x7) giving row sum #175 - WOMAN WITH CHILD (ISIS / HORUS:
#100 / #505 - KABBALISTIC malkûwth (H4438): *KINGDOM*, *REALM*)
MYSTERY: #90 (lechem (H3899): *BREAD* / dâm (H1818): *BLOOD*; *OF*
*WINE* (fig.); / gᵉbîyaʻ (H1375): *CUP* / Yᵉhûwdîy (H3064): *JEW* / yôwm
(H3117): *DIVISION* *OF* *TIME* / kôhên (H3548): *PRIEST*-*KING*
(*MELCHIZEDEK*, *MESSIAH*)
ADJUSTER: #135 - BEGETTING OF A CHILD and its CONTRARINESS;
LEADER: #405 - SANCTIFIED WOMAN v's MALE ORGAN (OSIRIS was castrated and
reassembled by ISIS)
REGULATOR: #540
#540 as [#30, #4, #200, #6, #300] = dârash (H1875): {UMBRA: #504 % #41 =
#12} 1) to resort to, seek, seek with care, enquire, require; 1a) (Qal);
1a1) to resort to, frequent (a place), (tread a place); 1a2) to consult,
enquire of, seek; i) of God; ii) of heathen gods, necromancers; 1a3)
*TO* *SEEK* *DEITY* *IN* *PRAYER* *AND* *WORSHIP*; i) *GOD*; ii) heathen
deities; 1a4) to seek (with a demand), demand, require; 1a5) to
investigate, enquire; 1a6) to ask for, require, demand; 1a7) to
practice, study, follow, seek with application; 1a8) to seek with care,
care for; 1b) (Niphal); 1b1) to allow oneself to be enquired of,
consulted (only of God); 1b2) to be sought, be sought out; 1b3) to be
required (of blood);
And if we consider the regulation to the *ROMAN* *CANON* *PRAYER*
(*CANON* *MISSAE*) involves MARTIN LUTHER having a contention related to
#540 - *SEEKING* *DEITY* *IN* *PRAYER* *AND* *WORSHIP* and the #1827 -
*EUCHARIST* which here appears to have an impost made against the #540 -
REGULATOR within the binomial hypostasis stratum to the PYTHAGOREAN
#1080 - HETEROS THEORY OF NUMBER schema which when applied to the GUIDE:
#49 (7x7) magic square with a row sum #175 - WOMAN WITH CHILD possesses
a parallelism with ISIS idolatry.
To paraphrase the well known quote from atheist philosopher GEORGE
SANTAYANA (16 DECEMBER 1863 to 26 SEPTEMBER 1952) who treasured the
Spanish Catholic #36 - AUTONOMOUS DELIMITER (ie. MIND: 1+2, SCIENCE:
3+4, OPINION: 5+6, SENSE: 7+8) values, its homogenising #45 -
METHODOLOGY (eg: the #135 - BEGETTING OF A CHILD and its CONTRARINESS /
#405 - SANCTIFIED WOMAN v's MALE ORGAN being stroicheion of the cosmos)
as indoctrinating societal cultivation practices, and #71 - WORLDVIEW in
which he was raised.
"#369 - *THOSE* (ie. humankind) who cannot #288 - *REMEMBER* the #81 -
*PAST* (ie. for what reason? / to what purpose?) are #207 - *CONDEMNED*
(ie. contemned) to #126 - *REPEAT* (ie. action prescribed) it."
That history occurs in temporal cycles and by which mediation (eg: the
leading like a meek war horse means taking a stand at the right time,
with the right people and in the right way) as action occurs and
otherwise conveys an innate default attribution of repetition.
In context the aphorism ought to guide our public and private policy
given that history is driven by human nature in having an existential
relativity to the character of hypostasis (ie. whether binomial as
HETEROS or trinomial as HOMOIOS) as paradigm for any grounding as the
real nature of reality and perspective on prerogative to an autonomous
and sapient individual right having an ageless #405 - *CONTENTION*
against the #405 - *CONDEMNATION* of religious and political hymeneal
strictures as its economy.
[υ, {@1: Sup: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4});
Ego: 76 - AGGRAVATION: CHU (#76 - MALE DEME IS UNNAMED {%4})}
π, {@2: Sup: 75 - FAILURE: SHIH (#151 - MALE DEME IS UNNAMED {%16});
Ego: 80 - LABOURING: CH'IN (#156 - I DO NOT CAUSE TERRORS {%21} / I DO
NOT CAUSE TERRORS {%21})}
ο, {@3: Sup: 64 - SINKING: CH'EN (#215 - I AM NEITHER A LIAR NOR A DOER
OF MISCHIEF {%34}); Ego: 70 - SEVERANCE: KE (#226)}
ς, {@4: Sup: 21 - RELEASE: SHIH (#236); Ego: 38 - FULLNESS: SHENG (#264:
*MANNER*, *HABIT*, *WAY*; *AS* *OF* *COURSE* *OF* *LIFE*)}
τ, {@5: Sup: 78 - ON THE VERGE: CHIANG (#314: *PERISAPSIS* *HOMOIOS*
*NOUMENON* *EXTENT* FOR 3 JANUARY); Ego: 57 - GUARDEDNESS: SHOU (#321 -
*PRO* *DOMO*)}
α, {@6: Sup: 79 - DIFFICULTIES: NAN (#393); Ego: 1 - CENTRE: CHUNG
(#322: *PERISAPSIS* *HOMOIOS* *NOUMENON* *EXTENT* FOR 3 JANUARY)}
ς, {@7: Sup: 36 - STRENGTH: CH'IANG (#429); Ego: 38 - FULLNESS: SHENG
(#360: *EGO* *PAIRING* *TO* #EIGHT (#120 / #360) *HETEROS* *PROTOTYPE*)}
ι, {@8: Sup: 46 - ENLARGEMENT: K'UO (#475: kᵉhunnâh (H3550):
*PRIESTHOOD*); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#370: shᵉlêṭ >> (H7981): *TO* *HAVE* *POWER* *OF* *RULE* *OR* *DOMINEER* / sâṭân
(H7854): *ADVERSARY* *IN* *GENERAL* - *PERSONAL* *OR* *NATIONAL* / shûwb
(H7725): *TO* *TURN* *AWAY* *FROM* *GOD* *AS* *APOSTASY* *AND* *MORTAL*
*SIN*)}
ς] {@9: Sup: 3 - MIRED: HSIEN (#478); Ego: 38 - FULLNESS: SHENG (#408)}
DEME CHECKSUM TOTAL MALE: @76 + @151 (#227) + FEME: @76 + @156 (#232) =
#459 as [#5, #40, #100, #4, #10, #300] = qâdash (H6942): {UMBRA: #404 %
#41 = #35} 1) *TO* *CONSECRATE*, *SANCTIFY*, *PREPARE*, *DEDICATE*, *BE*
*HALLOWED*, *BE* *HOLY*, *BE* *SANCTIFIED*, *BE* *SEPARATE*; 1a) (Qal);
1a1) to be set apart, be consecrated; 1a2) to be hallowed; 1a3)
consecrated, tabooed; 1b) (Niphal); 1b1) to show oneself sacred or
majestic; 1b2) to be honoured, be treated as sacred; 1b3) to be holy;
1c) (Piel); 1c1) to set apart as sacred, consecrate, dedicate; 1c2) to
observe as holy, keep sacred; 1c3) to honour as sacred, hallow; 1c4) to
consecrate; 1d) (Pual); 1d1) to be consecrated; 1d2) consecrated,
dedicated; 1e) (Hiphil); 1e1) to set apart, devote, consecrate; 1e2) to
regard or treat as sacred or hallow; 1e3) to consecrate; 1f) (Hithpael);
1f1) to keep oneself apart or separate; 1f2) to cause Himself to be
hallowed (of God); 1f3) to be observed as holy; 1f4) to consecrate oneself; >>
#232 as [#2, #20, #200, #10] /
| Sysop: | Keyop |
|---|---|
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