-- ORIGINS AND PURPOSE OF MYTHOS, LANGUAGE, NOMENCLATURE (ZOOLOGY) FOR
THE PRESERVATION OF IMPLICIT META-DESCRIPTOR PROTOTYPES INTRINSIC TO
HUMAN CONSCIOUSNESS IN IT'S JOURNEY ACROSS THE WATERS OF LIFE AND SAFETY
FROM THE PRESERVES OF NIHILISM AS ETERNAL DEATH
(c) 2016 Dolf Leendert Boek, Revision: 15 December, 2016
DOLF: "My Dear Jewish Friends,
Quite frankly I am the most ignorant of men, but yet I feel by this
opinion of others, that I am being tarred and feathered (ie. smear with
tar and then cover with feathers as a punishment) by such and which is
the cause for a perverse jarring of my intestines that are now churning
in a quagmire of apprehension."
DANIEL K. EISENBUD (THE JERUSALEM POST) @ 1812 HOURS 7 DECEMBER 2016:
"EXPERT CLAIMS INSCRIPTIONS FROM EGYPTIAN EXODUS PROVES HEBREW IS
WORLD'S OLDEST ALPHABET:
According to Douglas Petrovich, an ancient-inscription specialist,
archeologist and professor of Egyptian history at Wilfrid Laurier
University in Ontario, more than 3,800 years ago Israelites enslaved in
Egypt invented the alphabet using roughly two dozen Egyptian hieroglyphs.
While critics argue that the original alphabet likely derived from a
grouping of Afro-Asiatic languages – including Akkadian, Aramaic,
Phoenician, Ethiopic and Hebrew – Petrovich claims that an inscription
discovered on an ancient Egyptian stone slab in 2012 proves his case.
The slab in question, known as Sania 115, dates from 1842 BCE and is on
display at Harvard's Semitic Museum. It identifies Joseph and his two
sons, Ephraim and Manasseh, and is inscribed with the words "6
Levantines: Hebrews of Bethel, the beloved."
"I was translating Middle Egyptian and proto-consonantal Hebrew
inscriptions that nobody ever had translated successfully before,"
Petrovich said during a recent interview with Fox News. "There were many
Aha! moments along the way, because I was stumbling across biblical
figures never attested before in the epigraphical record, or seeing
connections that I had not understood before."
"On this otherwise Middle Egyptian caption were a Canaanite syllabic and
the world's oldest attested proto-consonantal letter 'B,' depicting a
house for the Hebrew consonant 'bet,'" he said. "It was this single
proto-consonantal Hebrew letter that helped me to understand that the
world's oldest alphabet – the language of which has been unidentified
for over 150 years of scholarship – is Hebrew."
Petrovich said he subsequently translated 16 more Hebrew inscriptions
from four other ancient slabs discovered in Egypt and Sinai, including
one from 1446 BCE, which describes Moses as a figure heralded by the
ancient Jews shortly before he led the exodus from Egypt.
"I absolutely was surprised to find the Moses [reference], because he
resided in Egypt for less than a year at the time of his provoking of
astonishment there," Petrovich told Fox News.
After exhaustive research to determine whether the combination of
letters could have other meanings, the researcher said he eliminated all
possible options.
"Only after realizing that every other possibility had to be eliminated,
whether due to contextual or grammatical limitations, was I forced to
admit that this word must be taken as a proper noun and almost
undoubtedly refers to the Moses who is credited with writing the first
five books of the Hebrew Bible, known as the Torah," he said.
While conceding that his research has been met with considerable
cynicism from fellow scholars, who state that biblical dates are
unreliable, Petrovich contended that the onus is on them to prove him wrong.
"My discoveries are so controversial because, if correct, they will
rewrite the history books and undermine much of the assumptions and
misconceptions about the ancient Hebrew people and the Bible that have
become commonly accepted in the scholarly world and taught as factual in
the world's leading universities," he said during the interview.
"To my skeptics, I say: 'Continue to be skeptical. Do not accept my
conclusions until you are convinced they are correct.'" Petrovich added:
"Truth is un-killable, so if I am correct, my findings will outlast
scholarly scrutiny."
-
http://www.jpost.com/Israel-News/Expert-claims-inscriptions-from-Egyptian-exodus-proves-Hebrew-is-worlds-oldest-alphabet-474718
DOLF: "But isn't Abraham recorded as reading from several prophecies
(the extent of the dialog is unknown) which were taken from the Book of
Enoch and that were given by it's author and the CONSCIOUS *MIND* of
Enoch {Initiated. Figuratively to initiate or discipline; dedicate,
train up} as wisdom and AUTONOMY OF WILL instruction by a father to his
son Methuselah {Man of the dart/javelin (weapon, missile, sprout), He
has sent his death}:
Nous: #45
Time: 02:15 hrs
Date: 2016.4.24
Torah: #1 #20 #1 %81 = #22
Dao: Extremes and Reversals, *GREATEST* Virtue
Tetra: #28 - Change
I-Ching:H49 - Radical Change, Revolution (molting), Skinning, The bridle
Latin: Aternum {Good & Patient God} Alt: Meboahyah {Havens (Harbors) of
God} {
1. HELPS DISCOVER NATURAL SECRETS
2. PATIENCE & TEMPERANCE
3. THE SPREAD OF LIGHT & INDUSTRY
4. Chous
}
Enoch {Initiated. Figuratively to initiate or discipline; dedicate,
train up}
***@zen: 4, row: 1, col: 9, nous: 45 [Super: #400 / #61 - Virtuous
Humility at Using 'Beneath'; I-Ching: H64 - Ferrying Incomplete, Before
Completion, Not Yet Fording, Not yet completed; Tetra: 78 - On the
Verge, Ego: #358 / #45 - Extremes and Reversals, *GREATEST* Virtue;
I-Ching: H49 - Radical Change, Revolution (molting), Skinning, The
bridle; Tetra: 28 - Change]
SUPER (MALE) IDEA: #400 HAS 32 CATEGORIES:
#6, #40, #4, #100, #200, #10, #40 = daqar (H1856): 1) to pierce, thrust
through, pierce through; 1a) (Qal) to pierce, run through; 1b) (Niphal)
to be pierced through; 1c) (Pual) pierced, riddled (participle); #40,
#20, #80, #10, #200, #10, #40 = kephiyr (H3715): 1) young lion; 2)
village; #40, #30, #20, #10, #300 = Lachiysh (H3923): 1) a city lying
south of Jerusalem on the borders of Simeon and which belonged to the
Amorites until conquered by Joshua and allotted to Judah; #30, #30,
#300, #40 = Leshem (H3959): 1) a city west of Mount Hermon, also called
'Laish' and later 'Dan'; #30, #300, #70 = Lesha` (H3962): 1) a place in
the southeast of Palestine at the limit of the Canaanites territory,
near Sodom and Gomorrah; #50, #40, #300, #10 = Nimshiy (H5250): 1)
grandfather of Jehu; #5, #50, #300, #40, #5 = neshamah (H5397): 1)
breath, spirit; 1a) breath (of God); 1b) breath (of man); 1c) every
breathing thing; 1d) spirit (of man); #60, #50, #80, #10, #200 =
cenappiyr (H5579): 1) fin; #40, #60, #80, #200, #20 = cepher (H5612): 1)
book n m; 2) missive, document, writing, book; 2a) missive; 2a1) letter
(of instruction), written order, commission, request, written decree;
2b) legal document, certificate of divorce, deed of purchase,
indictment, sign; 2c) book, scroll; 2c1) book of prophecies; 2c2)
genealogical register; 2c3) law-book; 2c4) book (of poems); 2c5) book
(of kings); 2c6) books of the canon, scripture; 2c7) record book (of
God); 2d) book-learning, writing; 2d1) be able to read (after verb 'to
know'); #300, #70, #30 = `al (H5921): 1) upon, on the ground of,
according to, on account of, on behalf of, concerning, beside, in
addition to, together with, beyond, above, over, by, on to, towards, to,
against; 2) because that, because, notwithstanding, although; 1a) upon,
on the ground of, on the basis of, on account of, because of, therefore,
on behalf of, for the sake of, for, with, in spite of, notwithstanding,
concerning, in the matter of, as regards; 1b) above, beyond, over (of
excess); 1c) above, over (of elevation or pre-eminence); 1d) upon, to,
over to, unto, in addition to, together with, with (of addition); 1e)
over (of suspension or extension); 1f) by, adjoining, next, at, over,
around (of contiguity or proximity); 1g) down upon, upon, on, from, up
upon, up to,, towards, over towards, to, against (with verbs of motion);
1h) to (as a dative) conj; #70, #80, #200, #10, #40 = `opher (H6082): 1)
deer, fawn, stag, young hart; #40, #70, #90, #200 = `otser (H6115): 1)
restraint, coercion; 1a) restraint, coercion; 1b) barrenness (of womb);
#30, #70, #100, #200 = `eqer (H6133): 1) member, offspring, offshoot;
#6, #80, #200, #4, #60, #10, #40 = pardec (H6508): 1) park, preserve,
enclosed garden, forest; #30, #80, #200, #90 = Perets (H6557): 1) twin
son with Zarah of Judah by Tamar and ancestor of two families of Judah,
the Hezronites and Hamulites; from the Hezronites came the royal line of
David and Christ; #100, #90, #200, #10 = qatser (H7116): 1) short,
impatient; 1a) in size, number, life, strength, etc; #100, #200, #60,
#30, #10 = qarcol (H7166): 1) ankle; #200, #200 = ruwr (H7325): 1) (Qal)
to flow; #6, #2, #300, #2, #10, #70, #10 = shebiy`iy (H7637): 1)
seventh; 1a) ordinal number; #30, #300, #20, #10, #40 = sek (H7899): 1)
thorn; #40, #300, #20, #40 = Shekem (H7927): 1) son of Hamor, the
chieftain of the Hivites at Shechem at the time of Jacob's arrival; 2) a
city in Manasseh; located in a valley between Mount Ebal and Mount
Gerizim, 34 miles (54 km) north of Jerusalem and 7 miles (10.5 km)
south- east of Samaria; #1, #80, #1, #300, #8, #10 = apate (G539): 1)
deceit, deceitfulness; #2, #70, #8, #200, #70, #50 = boao (G994): 1) to
raise a cry, of joy pain etc.; 2) to cry, speak with a high, strong
voice; 3) to cry to one for help, to implore his aid For Synonyms see
entry 5823; #20, #30, #8, #40, #1, #300, #1 = klema (G2814): 1) a tender
and flexible branch; 2) spec. the shoot or branch of a vine, a vine
sprout; #20, #70, #20, #20, #70, #200 = kokkos (G2848): 1) a *GRAIN*;
#40, #1, #20, #5, #4, #70, #200, #10, #50 = Makedon (G3110): 1) a
Macedonian; #70, #10, #50, #70, #200 = oinos (G3631): 1) wine; 2)
metaph. fiery wine of God's wrath; #70, #60, #70, #200 = oxos (G3690):
1) vinegar; 1a) the mixture of sour wine or vinegar and water which the
Roman soldiers were accustomed to drink; #70, #200, #10, #70, #50 =
hosios (G3741): 1) undefiled by sin, free from wickedness, religiously
observing every *MORAL* obligation, pure holy, pious; #80, #1, #100, #1,
#2, #1, #200, #5, #10 = parabasis (G3847): 1) a going over; 2) metaph. a
disregarding, violating; 2a) of the Mosaic law; 2b) the breach of a
definite, promulgated, ratified law; 2c) to create transgressions, ie.
that sins might take on the character of transgressions, and thereby the
consciousness of sin be intensified and the desire for redemption be
aroused; #80, #5, #100, #200, #10, #4, #1 = Persis (G4069): 1) a
Christian woman at Rome; #80, #70, #100, #20, #10, #70, #50 = Porkios
(G4201): 1) the successor of Felix as procurator of Judea;
DAO TE CHING ON SECTION #61 - VIRTUOUS HUMILITY AT USING 'BENEATH';
A large State is a catchment into which flows occurs.
COMMENT: Because the river and the sea occupy large areas and are
situated in low positions, all streams and tributaries flow into them.
If a large State dwells in *GREATNESS* and takes up a low position, all
under Heaven will flow into it. Thus the text says: 'A large State is a
catchment into which flow occurs.'
It is where all under Heaven unite.
COMMENT: It is that to which all under Heaven gravitate together.
It is the female for all under Heaven.
COMMENT: It maintains quietude [JING] and does not seek them out, so
people gravitate to it of their own accord.
The female always conquers the male because of quietude. She is able to
take the position because of quietude.
COMMENT: It is because of her quietude that she can place herself
beneath. PIN [the female of animals] means CI [the female of birds;
thus PIN refers to the female of species in general]. The male is
aggressive and active, covetous and full of desire, but because the
female always practices quietude, she is able to conquer the male. She
is also able to place herself beneath because of quietude. Thus the
other gravitates to her.
Thus the large State, by placing itself beneath the small State,
COMMENT: 'The large State, by placing itself beneath' in other words
means 'because the large State places itself beneath the small State.'
Consequently takes over the small State.
COMMENT: The small state attaches itself to it.
The small State, by placing itself beneath the large State, subsequently
is taken over by the large State.
COMMENT: The large State takes in the small State.
Thus some, by taking a place beneath, take over, and some, by taking a
place beneath, are take over.
COMMENT: The large State should desire nothing more than to bring
people together and nurture them, and the small State should desire
nothing more than to join in and serve people. In order that both
obtain what they desire, it is fitting that the large one places itself
beneath.
COMMENT: The small State cultivates lowliness, for it can do nothing
more than keep itself whole; it cannot cause all under Heaven to
gravitate to it. If the large State cultivate lowliness, all under
Heaven will gravitate to it. Thus the text says: 'In order that both
obtain what they desire, it is fitting that the large one places itself
beneath.'
Source: The Classic of the Way and Virtue (TAO TE CHING) by Lao tzu as
Interpreted By Wang BI (226-249 CE), A translation by Richard Lynn 1999.
I CHING ON HEXAGRAM H64 - FERRYING INCOMPLETE, BEFORE COMPLETION, NOT
YET FORDING, NOT YET COMPLETED;
JUDGMENT: Ferrying Incomplete is such that prevalence may be had. The
young fox uses dry conditions to fear itself across, but it still gets
its tail wet. There is nothin at all fitting here.
COMMENTARY: ‘Ferrying Incomplete is such that prevalence may be had,’
that is, if the soft and weak achieves *CENTRALITY* [ie. can practice
the Mean]. {As the soft and weak [Fifth Yin] abides in *CENTRALITY*, it
does not oppose itself to the hard and strong [Second Yang]. It draws
upon the strength of the hard and strong and thereby archives
prevalence.} ‘The young fox uses dry conditions to ferry itself
across,’ but does not come farther out than the middle. {The young fox
is incapable of crossing a large stream, so it must have dry conditions
before it is able to cross it. Here one is at a time of Ferrying
Incomplete, so one must have access to the strength of the hard and
strong--which can extract one from danger and trouble--before one is
able to cross it [danger and trouble]. With dry conditions, it may be
possible to ferry oneself across, but one is never abler to escape from
the midst of such danger.} ‘It still gets its tail wet,’ and ‘there is
nothing at all fitting here,’ for such a one cannot carry on to the end.
{Although the young fox is able to cross, it has no surplus strength,
so when it tries to cross, it gets its tail wet. It exhausts its
strength in this attempt and is unable to carry on to the end. That is,
this one still lacks the wherewithal to ferry himself across a time of
Ferrying Incomplete must have surplus strength.} Although they are not
in their rightful positions, the hard and strong and the soft and weak
all form resonate relationships. {It is because the lines are all out
of position the Ferrying Incomplete occurs. However, t eh hard and
strong and the soft and weak all form resonate relationships, thus
Ferrying becomes possible.}
IMAGES: Fire positioned above Water: this constitutes the image of
Ferrying Complete. In the same way, the noble man carefully
distinguishes among things and situates them in their correct places.
{‘Distinguishes among things and situates them in their correct places’
means that he has each thing find the place that is right for it.’}
SEQUENCE: Creatures [the masses, ‘subjects’] must never be hard-pressed.
This is why JIJI [Ferrying Complete, Hexagram 63] is followed by WEIJI
{Ferrying Incomplete], with which the hexagrams come to an end.
IRREGULAR: WEIJI [Ferrying Incomplete] signifies man hard-pressed.
1ST YIN: This one gets his tail were, which means humiliation. {First
Yin is located at the beginning of Ferrying Incomplete, abiding at the
very bottom of danger [KAN (Sink Hole)], and represents one who thus
cannot ferry himself across. However, this one desires to go to his
resonate partner [Fourth Yang], so when it tries to advance, it gets its
body soaked. Ferrying Incomplete begins in such a way that it starts
where Ferrying Complete [Hexagram 63] leaves off with Top Yin, which,
though it gets its head wet, will not turn back. Here it [Top Yin of
Ferrying Complete now become First Yin of Ferrying Incomplete] goes so
far as to get its tail wet. It represents someone who does not know
that he has reached his own limits. However, as a yin that occupies
this lowly position, First Yin is not one to advance to the point of
overreaching but merely tries to fulfill its innate sense of purpose [in
joining with Fourth Yang]. When such a one encounters difficulty, it is
capable of turning back. This is why the text does not say
‘misfortune.’ One at First Yin finds the scope of his actions already
determined, yet he only turns back when he encounters the inevitable
difficulties involved. This is indeed the height of stupid obstinacy!
Thus the text says ‘humiliation.’}
COMMENTARY: ‘This one gets he tail wet,’ for he does not know that he
has reached his limits.’
2ND YANG: This one drags his wheels. Such constancy means good fortune.
{the character of Second Yang is hard and strong, and it treads the
middle path [practices the Mean]. Moreover, it is in a resonate
relationship with Fifth Yin. Although the character of Fifth Yin is yin
and weak, Second Yang identities its interests with Fifth Yin and does
not try to usurp responsibilities on its own. Here at this time of
Ferrying Incomplete such a one finds himself in the midst of danger and
difficulty. Imbued with strength and centrality, he is invested with
responsibilities. As such, Second Yang represents someone who can
rescue the times from danger and difficulty, someone who can put things
in order and make them go smoothly again. One may use strength so save
the world fro trouble, but the way to deal with that trouble lies in
rectifying things while at the same time avoiding any violation of the
Mean. This is why the text says: ‘This one drags his wheels. Such
constancy means good fortune.’}
COMMENTARY: That the constancy of Second Yang results in good fortune is
because he adheres to the Mean in carrying out the rectification of things.
3RD YIN: Ferrying Incomplete is such that to set out to do something
here would mean misfortune, but it is fitting to cross the *GREAT*
river. {Because of its yin character and because to os out of its
rightful place [it is a yin line in a yang position] and so abiding in
danger, Third Yin cannot ferry itself across. If such a one, with his
incorrect character and lacking sufficient strength to ferry himself
across, were to try to advance here, he would lose his life. Thus the
text says: ’To set out to do something here would mean misfortune.’
However, Second Yang can save others from danger and difficulty, so one
at Third Yin pairs up with Second Yang, discards his own chances, and
entrusts himself to Second Yang. If he rides atop Second Yang in this
way, how could he ever drown? And why would he ever find Ferrying
Incomplete a source of grief? Thus the text says: ‘It is fitting to
cross the *GREAT* river.’}
COMMENTARY: ‘Ferrying Incomplete is such that to set out to do something
here would mean misfortune,’ for this one is not in his rightful position.
4TH YANG: Constancy results in good fortune,l and thus regret vanishes.
As a burst of thunder, this one attacks the Demon Territory (GUIFANG
seems to have bee4n a region in the northwest of the Shang State
inhabited by a division of the DI, a people of the Chinese regarded as
barbarians), for which after three years he is rewarded with a large
State. {Fourth Yang may find itself at a time of Ferrying Incomplete,
but one here has emerged out of danger and difficulty [ie. he is out of
the KAN (Sink Hole) trigram] and abides at the beginning of civility and
*ENLIGHTENMENT*, etc]. This one embodies hardness and strength and, as
such, draws near to the exalted one [Fifth Yin, the rule of the
hexagram]. Although where he treads is not his rightful position [it is
a yang line in a yin position], his will its fixed on righteousness, and
this is why ‘constancy results in good fortune, and thus regret [at
being in the wrong position] vanishes.’ here on’s will can be realized,
for no one withstands his use of martial force. Thus the text says: ‘As
a burst of thunder, this one attacks the Demon Territory.’
This attack on the Demon Territory is a campaign that determines whether
the realm rises or falls. Thus each time the realm reaches such a life
or death crisis, such a one should choose this course as the right thing
to do. Fourth Yang is located at the g=beginning of civility and
*ENLIGHTENMENT* and has just begun to emerge from danger and difficulty,
thus his virtue has not yet reached the peak of its powers. Thus the
text says ‘after three years’ [ie. the conquest takes three years, after
which he gets his reward]. Fifth Yin occupies the exalted position with
softness and weakness and in character embodies the height of civility
and *ENLIGHTENMENT*, so one here does not grab credit for the
achievements of others. Thus he rewards Fourth Yang with a large State.}
COMMENTARY: ‘Constancy results in good fortune, and thus regret
vanishes,’ for this one’s will is realized.
5TH YIN: Constancy results in good fortune, and thus this one avoids
regret. The glory of the noble man is due to the sincerity he has,
which brings good fortune. {Fifth Yin occupies the exalted position
with softness and weakness and is located at the heigh of civility and
enlightenment, for his is the ruler of the Ferrying Incomplete hexagram.
Thus it is that this one must behave with rectitude, for only then
should he have good fortune. And only with such god fortune should he
manage to avoid regret. Thanks to his character, which consists of
softness and compliance, civility and *ENLIGHTENMENT*, this one occupies
the exalted position in such a way that he entrusts responsibility to
the capable and doe not attempt to take charge of everything himself.
He tempers military action with his civil virtues and modifies hardness
and strength with his tenderness, all of which truly reprints ‘the glory
of the noble man.’ Such a one entrusts responsibility to another
because of his ability and does not harbour suspicions about hi. Thus
that other [Fourth Yang] exerts himself to the utmost and achieves
meritorious success in the conquest [over the Demon Territory, ie. the
world’s troubles]. Thus the text says: ‘The sincerity he has ... brings
good fortune.}
COMMENTARY: ‘The glory of the noble man’ cast such light that it brings
good fortune.
TOP YANG: This one has confidence and so engages in drinking win, about
which there is no blame, but he might get his head wet, for this one
with his confidence could do violence to what is right. {Here at the
very end of Ferrying Incomplete there is about to be a return to
Ferrying Complete [Hexagram 63]. The Dao of Ferrying Complete is such
that positions are filled only with people proper too them. As
positions are to be filled then only wit people proper to them, this one
can have confidence in his own chances without the least doubt. Thus he
can take his ease here [and wait for the times to change]. This is why
the text says: ‘This one has confidence and so engages in drinking wine,
about which there is no blame.’ As one at Top Yang can place his trust
in others, he manages to achieve a happy decline. However, he may not
grieve about the way things decline, but if he were to overindulge
himself in the pursuit of pleasure, he would eventually come to violate
the rules of property, that is, though having too much confidence, he
would do violence to what is right. Thus the text says: ‘He might get
his head wet [ie. fall into the world’s troubles], for this one with his
confidence could do violence to what is right.}
COMMENTARY: If this one were to get his head wet because of drinking
wine, it would be because he does not know enough to keep the rules of
propriety.
Source: The Classic of Changes (I CHING) As Interpreted By Wang BI
(226-249 CE), A translation by Richard Lynn 1994.
THE CANON OF SUPREME MYSTERY ON TETRA: 78 - ON THE VERGE;
UNDERSTANDING #78 has 28 Categories: #30, #40, #7, #1 = 'aza' (Aramaic)
(H228): 1) (P'al) make hot, heat; #1, #7, #50, #20 = 'azen (H240): 1)
tools, implements, weapons; #6, #30, #1, #30, #6, #5 = 'elowahh (H433):
1) God; 2) false god; #6, #1, #30, #10, #1, #30 = 'Eliy'el (H447): 1) an
ancestor of Samuel; 2) chief in David's army (might be two or three
different men); 3) a Levite with David in moving the ark; 4) a chief of
Manasseh; 5) two chiefs of Benjamin; 6) a chief Kohathite; 7) a Levite;
#50, #2, #20, #6 = buwk (H943): 1) to perplex, confuse, be confused; 1a)
(Niphal) to be confused, be in confusion; #5, #2, #20, #1, #10, #40 =
baka' (H1057): 1) balsam tree - a shrub which drips sap when it is cut;
#2, #30, #10, #30, #6 = beliyl (H1098): 1) fodder; #6, #5, #2, #50, #10,
#5 = binyah (H1140): 1) structure, building; #2, #70, #6 = ba`uw
(Aramaic) (H1159): 1) petition, request; 2) prayer (always in Jewish
liturgy); #40, #3, #30, #5 = Giloh (H1542): 1) a city in the mountains
of Judah, home town of Ahithophel; #5, #3, #30, #10, #30 = Galiyl
(H1551): 1) a territory in Naphtali largely occupied by heathen; a
circuit of towns around Kedesh-Naphtali, in which were situated the 20
towns given by Solomon to Hiram king of Tyre as payment for his work in
conveying timber from Lebanon to Jerusalem; #6, #2, #3, #50, #7, #10 =
genez (H1595): 1) treasury, chests?; 1a) chests (of variegated cloth)
(meaning uncertain); 1b) treasury; #6, #7, #2, #8, #10, #5, #40 = zebach
(H2077): 1) sacrifice; 1a) sacrifices of righteousness; 1b) sacrifices
of strife; 1c) sacrifices to dead things; 1d) the covenant sacrifice;
1e) the passover; 1f) annual sacrifice; 1g) thank offering; #6, #5, #8,
#9, #10, #40 = chittah (H2406): 1) wheat; 1a) wheat (plant); 1b) wheat
flour; #5, #8, #20, #10, #30, #5 = Chakiylah (H2444): 1) a hill is
southern Judah, on the edge of the wilderness of Ziph; #8, #40, #10, #20
= cham (H2524): 1) father-in-law, husband's father; #10, #2, #6, #60 =
Yebuwc (H2982): 1) an early name for Jerusalem, the city of the
Jebusites; also 'Jebusi'; #6, #10, #6, #50, #4, #2 = Yawnadab (H3122):
1) a son of Rechab, chief of the Rechabites, in the time of Jehu and
Ahab; 2) a nephew of David; #20, #20, #30, #6, #2 = kelub (H3619): 1)
cage, basket, dog cage; #6, #30, #2, #40 = leb (H3820): 1) inner man,
mind, will, heart, understanding; 1a) inner part, midst; 1a1) midst (of
things); 1a2) heart (of man); 1a3) soul, heart (of man); 1a4) mind,
knowledge, thinking, reflection, memory; 1a5) inclination, resolution,
determination (of will); 1a6) conscience; 1a7) heart (of moral
character); 1a8) as seat of appetites; 1a9) as seat of emotions and
passions; 1a10) as seat of courage; #20, #30, #8, #20 = lachak (H3897):
1) to lick, lick up; 1a) (Qal) to lick up; 1b) (Piel) to lick up; #40,
#2, #6, #30 = mabbuwl (H3999): 1) flood, deluge.; 1a) Noah's flood that
submerged the entire planet earth under water for about a year; #20,
#50, #3, #5 = nogahh (H5051): 1) brightness; #50, #20, #8 = nokach
(H5227): 1) be in front of adv; 2) in front of, opposite to, in the
sight of, before, to the front, right on prep; 3) towards the front of,
in front of, on behalf of, as far as in front of; #60, #8, #10 = cechiy
(H5501): 1) offscourings; #6, #70, #2 = `ab (H5646): 1) an architectural
term; 1a) meaning dubious; perhaps projecting roof, landing, thick beam,
plank, threshold; #70, #4, #4 = `Owded (H5752): 1) father of Azariah the
prophet in the reign of king Asa of Judah; 2) a prophet of Jehovah in
Samaria at the time of Pekah's invasion of Judah; #2, #5, #30, #10, #1,
#30 = Belial (G955): 1) a name of Satan;
HEAD: Yin ch'i completes things to the upper regions. Yang, extending,
is about to return to begin them at the lower regions.
Momentous changes are about to occur in the phenomenal world. Yin ch'i,
which has nearly effected the completion of the myriad things, will soon
depart. Yang is on the verge of returning to its initial position at
the beginning of the cycle. Such reversals are the key to renewal, but
given the potential danger inherent in times of great transition, the
noble man takes particular care to persevere in the course of
*MODERATION*. As the Lao Tzu says:
The people aways ruin their enterprises when they are on the verge of
success. Be careful at the end (ie. TELOS) as at the beginning (ie. ARCHE).
Appraisal 1: Almost off on a deviant course:
Initial danger.
Fathoming 1: About to embark on evil
Means: Peril predominates.
In this Appraisal corresponding to the Beginning of Thought, the
individual is about to set off on a mistaken course which ultimately
will endanger him.
Appraisal 2: Almost without a blemish:
Initial purity.
Fathoming 2: Almost without blemish
Means: Ease is what succeeds.
Here the individual in low position has nearly purified himself of
faults. This facilitates later success.
Appraisal 3: With furnace and wheel not right,
It would be good to stop.
Fathoming 3: That furnace and potter's wheel are wrong
Means: To transform the inside is harmful.
In early China the furnace and the potter's wheel signify the
cosmological processes whereby undifferentiated stuff is fashioned into
the fully articulated phenomena of Heaven-Earth-Man. *APPLIED* *TO*
[the theoretical mathematical GRAPPLE HOMOIOTIC noumenon as essential to
all] *CREATIVE* *THOUGHT*, *THEY* *SUGGEST* *THE* *PROCESSES* *BY*
*WHICH* *RAW* *SENSORY* *INFORMATION* *IS* *FITTED* *INTO* *PROPER*
*LEGAL*, *SOCIAL*, *AND* *ETHICAL* *CATEGORIES*. here, however.
fundamental flaws in the basic tools lead to the misuse of creativity.
Like a good workman, the man of virtue must be careful to keep his tools
(including his advisors and reasoning methods) in good working order if
he hopes to build upon the model of the sages.
Appraisal 4: About to fly, he gets his wings,
Which help in rising to Heaven.
Fathoming 4: Prepared to fly on new-got wings
Means: Their support is string.
Like a fledgling that has just discovered the use of its newly grown
feathers, the good person on the road to advancement finds how useful
good advisors can be. Without such support, all attempts to 'fly high'
prove futile.
Appraisal 5: The great sparrow, about to fly,
Plucks out its shaft feathers.
Despite a wealth of down, it cannot proceed.
Fathoming 5: Great sparrows plucking shafts
Means: There is not enough to rely upon.
Appraisal 5 as the ruler of the tetragram describes the Son of Heaven
(ie. the equivalent of the Son of Man within the Biblical sense)
through a popular pun: 'great sparrow' also means '*GREAT* emoluments (a
salary, fee, or profit from employment or office)' (and by implication,
high rank). If the ruler of highest rank offends strongest allies (the
'shaft feathers'), he may find it impossible to continue despite the
support of the masses (the 'down').
Appraisal 6: The sun slips down in all its glory.
The noble man will soon decline and fall.
Fathoming 6: That the blazing sun slips down
Means: Self-generated light is *GREAT*.
Position 6 is past the half-eat point of the tetragram. The sun, still
blazing with afternoon heat, begins its decline. *THE* *SUN* *STANDS*
*FOR* *THE* *SUPERIOR* *INDIVIDUAL*, *ESPECIALLY* *THE* *RULER*, *WHOSE*
*CHARISMATIC* *LIGHT* *IS* *SHED* *ON* *LESSER* *MORTALS*.
COMMENT: According to Wikipedia the Mithraic mysteries was the cult
which was all male being especially popular with the military due to an
emphasis on truth, loyalty and the fight of good against evil, with
which there were seven degrees of initiation (as held in common
association as esoteric belief by Islam and Judaism to this present day):
#260 - *Raven* (Corax): Mercury,
#175 - Bridegroom (Nymphus): Venus,
#65 - Soldier (Miles): Mars,
#34 - Lion (Leo): Jupiter,
#369 - Persian (Perses): Lunar,
#111 - Runner of the Sun (Heliodromus): Sol Invictus, and
#15 - Father (Pater): Saturn.
Specifically the union of the sun (6x6 = 36 as the PYTHAGOREAN
TETRACTYS AND COSMOS-WORLD ARCHETYPAL IMPERATIVE / #111 - Runner of the
Sun (Heliodromus): Sol Invictus / Esoteric Number: #666 as the male) and
the moon (9x9 = 81 as ORGANIZATION OF THE MYRIAD OR *NUMBER* OF THINGS /
#369 - Persian (Perses): Moon/Lunar: #3321 as female).
INVENTORI LUCIS SOLI INVICTO AUGUSTO
('to the contriver of light, sol invictus augustus')
'Hail God of Hymen.
I am born of Thee.
Me the risen sun,
Moon, a bride to be.'
Lunar deities (eg: the Egyptian god Thoth was considered a lunar deity)
can be either male or female, but are usually held to be the opposite
sex of the corresponding solar deity.
Which is unequivocally a blasphemy made against the name of God by the
practice of oath-taking which is not connected to the Almighty and the
Father and neither to it's forma corporis (ie. the soul within the
world) as archetypal son of man embodied by the persona Jesus of
Nazareth as the Christ through which all things came into being.
But in what sense can the noble maybe said to be on the verge of
decline? Three answers are possible:
- In the first reading, the superior man, recognizing death's
inevitability, works hard to enlighten others before his own 'light' is
extinguished;
- In the second, he nobly declines a post in acknowledgement of his
failing powers; and
- In the throw, he condescends (ie. 'goes down') to meet with inferiors
like the setting sun as it sinks below the horizon.
Appraisal 7: Hurrying the boat or rocking the cart,
Harmful effects are not far away.
Fathoming 7: Hurried boat and rocked cart
Means: He is not far from harm.
Boats and carts are two of the many tools invented by the sages to
enhance human existence. As with all human inventions, their proper use
implies a certain trade-off. Cart and boat are unwieldy, yet they carry
*GREAT* loads over long distances. Improper use of such tools destroys
their advantages.
Appraisal 8: A small child in a deep abyss:
The adult men take out their boats.
Fathoming 8: Adults out in boats
Means: They would save a drowning age.
A young child who has ventured too far our into deep water will surely
drown unless rescued. By analogy, the worthy leader intent upon saving
the common people in a benighted age must use the proper tools (for
example, study of the Confucian Classics, ritual conformity, and good
government).
Appraisal 9: Red silkworms cling to dry mulberries.
Their cocoons will not turn golden yellow.
Fathoming 9: Not yellow on account of the day
Means: The silkworms' work is ruined.
Silkworms turn red when they are old or diseased. The silkworms'
problem is compounded because they have attached themselves to dry and
leafless branches. (Since this is Appraisal 9, perhaps it is too late
in the season for mulberry leaves?) Such a scant diet cannot produce
healthy cocoons of average weight and value, let alone the highly prized
silky golden threads used by connoisseurs in ritual activities.
Similarly, the potential for human productivity is ruined when bad
timing and misdirected activity are combined with the wrong environment.
Source: The Canon of Supreme Mystery (4 BCE) by Yang Hsiung (53 BCE-18
CE), A translation with Commentary of the T'AI HSUAN CHING by Michael
Nylan 1993.
EGO (FEMALE) IDEA: #358 HAS 12 CATEGORIES:
#2, #6, #300, #10, #40 = buwsh (H954): 1) to put to shame, be ashamed,
be disconcerted, be disappointed; 1a) (Qal); 1a1) to feel shame; 1a2) to
be ashamed, disconcerted, disappointed (by reason of); 1b) (Piel) to
delay (in shame); 1c) (Hiphil); 1c1) to put to shame; 1c2) to act
shamefully; 1c3) to be ashamed; 1d) (Hithpolel) to be ashamed before one
another; #6, #10, #2, #300, #40 = Yibsam (H3005): 1) one of the sons of
Tola and a grandson of Issachar; #40, #10, #7, #200, #70, #1, #30 =
Yizre`e'l (H3157): 1) a descendant of the father or founder of Etam of
Judah; 2) first son of Hosea the prophet; 3) a city in the Nekeb of
Judah; 4) a city in Issachar on the northwest spur of Mount Gilboa; #6,
#2, #20, #80, #200, #10, #40 = kaphar (H3723): 1) village; #40, #8,
#100, #200, #10 = mechqar (H4278): 1) range, space, field; #6, #40,
#300, #6, #1, #5 = meshow'ah (H4875): 1) desolation, ruin; #8, #80,
#200, #70 = Par`oh Chophra` (H6548): 1) the Pharaoh of Egypt at the time
of the conquest by Nebuchadnezzar; #200, #100, #2, #6, #50 = riqqabown
(H7539): 1) rottenness, decay, decayed; #20, #300, #8, #30 = shachal
(H7826): 1) lion; 1a) of Jehovah, wicked men (fig); #40, #300, #10, #2,
#6 = seyb (H7869): 1) hoary age, gray-headed age; #30, #8, #50, #70,
#200 = lenos (G3025): 1) a tub or trough shaped receptacle, vat, in
which grapes are trodden; 2) the lower vat, dug in the ground, into
which the must or new wine flowed from the press; #40, #8, #300, #10 =
meti (G3385): 1) whether, at all, perchance;
DAO TE CHING ON SECTION #45 - EXTREMES AND REVERSALS, *GREATEST* VIRTUE;
*GREAT* completion seems incomplete, but its functioning is never exhausted.
COMMENT: Because it completes things as they come along, it never forms
one complete image [XIANG], thus it 'seems incomplete [QUE]'
*GREAT* fullness seems empty, but its function is limitless.
COMMENT: *GREAT* fullness is filled with emptiness. Because it provides
for things as they come along, none gets treated with special
consideration, thus it 'seems empty.'
*GREAT* straightness seems crooked.
COMMENT: Because it straightens things as they come along, there is no
single basis for straightening, thus it 'seems crooked.'
*GREAT* skill seems clumsy.
COMMENT: *GREAT* skill completes the physical objects of existence [QI]
in accordance with the Natural and does not work to any other standard,
thus it 'seems clumsy.'
*GREAT* eloquence seems inarticulate.
COMMENT: *GREAT* eloquence speaks to things as they come along and does
not engage in any artfulness of its own, thus it, 'seems inarticulate.'
Although the heat of activity conquers cold, quietude conquers heat, so
pure quietude is the right way to govern all under Heaven.
COMMENT: Only when the heat of activity ceases does it conquer cold, and
it is by acting without conscious effort [WUEI] that quietude [JING]
conquers heat. It is by pursuing this line of thought that we come to
understand that 'pure quietude is the right way to govern all under
Heaven.' If one practices quietude, this will fully realize the
authenticity [ZHEN] of the people, but if one engages in activity, this
will violate the nature [XING] of the people. Thus it is only through
pure quietude that one can achieve all the forms of *GREATNESS*
mentioned above.
I CHING ON HEXAGRAM H49 - RADICAL CHANGE, REVOLUTION (MOULTING),
SKINNING, THE BRIDLE;
JUDGMENT: Radical Change is such that only on the day when it comes to
an end does one begin to enjoy trust, and then he shall have fundamental
prevalence and find it fitting to practice constancy, and his regret
shall disappear. {The common folk may share in the practice of old and
regular ways, but it is impossible that they should share in carrying
out change; they may share in the enjoyment of accomplishments, but it
is impossible that they should share n planning how to deal with
beginnings. Thus, as a Dao, Radical Change finds one without trust on
the day itself [ie. when it begins] and becomes trusted only on the day
when it has come to an end. It is only after he has this trust that
such a one obtains 'fundamental prevalence,' finds it 'fitting to
practice constancy,' and has 'regret ... disappear.' However, if on the
deal that it comes to an end, one were still not trusted, then such
Radical Change was improper. The reason that regret and remorse would
arise here is due to the drastic change involved, but 'if Radical Change
were to happen and be right, any regret should consequently disappear.}
COMMENTARY: Radical Change is such that just as Water and Fire try to
extinguish each other, so is it when two women live together and find
their wills at odds. This we call 'Radical Change.' {Whenever it
happens that things are incomplete, change consequently arises. The
reason that such change arises is due to the incompatibility involved.
This is why the text selects images of incompatible things to represent
Radical Change. The word extinguish here refers to causing change.
Fire wants to go up, and Water wants to go down. Water and Fire fight
each other, and this then causes change. When two women live together,
it is as if they have the characteristics of Water and Fire, in that
they reside in close proximity yet are incompatible.} 'Only on the day
when it comes to an end does one begin to enjoy trust,' that is, once
Radical Change has occurred, people trust him. Such a one brings about
joy through the practice of civility and *ENLIGHTENMENT*, and he shall
have *GREAT* prevalence thanks to his practice of righteousness. If
Radical Change were to happen and be right, and regret should
consequently disappear. {The reason this one can achieve Radical Change
and yet enjoy trust is that he 'brings about joy through the practice of
civility and *ENLIGHTENMENT*.' Once he 'brings about joy through the
practice of civility and *ENLIGHTENMENT*,' he can thus extend himself by
treading the path of righteousness.
To effect Radical Change in this way means that one acts both in accord
withy Heaven and in compliance with the needs of the common folk, that
is, 'he shall have *GREAT* prevalence thanks to his practice of
righteousness,' how can it be anything other than 'right'?} Just as
Heaven and Earth make use of Radical Change so that the four seasons
come to pass, so did King Tang [1765-1760 BCE] and King Wu [1121-1116
BCE] bring about Radical Change in the mandate to rule in compliance
with the will of Heaven and in accordance with the wishes of mankind. A
time of Radical Change is indeed *GREAT*!
IMAGES: Inside the Lake, there is Fire: this is the image of Radical
Change. In the same way, the noble man order the calendar and clarifies
the seasons. {The time of the year and the coincidence of seasons are
inherent in change.}
SEQUENCE: The Dao of wells cannot help but involve radical change. This
is why JING [The Well, Hexagram 48] is followed by GE [Radical Change].
IRREGULAR: GE [Radical Change] means 'get rid of the old.'
1ST YANG: To bind himself tight, this one uses the hide of a brown cow.
{Here at the beginning of Radical Change, the Dao of Radical Change is
not yet developed, so First Yang represents someone who makes himself
secure inside old, regular ways, as he is incapable of response to
change. Such a one may carry on established procedures but 'may not
attempt anything new on his own.' GONG [leather thongs, bind tight]
here means GU [strengthen, make secure]. HUANG [yellow, brown]
signifies centrality. The hide of a cow is so tough an pliant that it
is impossible to change its shape; in the same way, what is used to
strengthen this one is the toughness and pliancy found inside old,
regular ways, which do not allow for change.}
COMMENTARY: 'To bind himself high, this one uses the hide of a brown
cow,' for he may not attempt anything new on his own.
2ND YIN: This one should fall in with Radical Change only on the day it
comes to an end, and if he were to set forth then, it would mean no
blame. {The character of a yin is such that it is incapable of taking
the lead and instead should be an obedient follower. One here at Second
Yin must not initiate Radical Change on his own but can only follow
along after Radical Change has finished its course. This is why the
text says: 'This one should fall in with Radical Change only on the day
it comes to an end.' Although Second Yin and Fifth Yang have
differences based on their natures as fire and water, they are alike in
that they occupy central positions [of their respective trigrams, LI
(Fire) and DUI (Lake)] and, as yin and yang, they resonate with each
other. So it this one were to set forth, he should surely find his
will in harmony[with Fifth Yang], so he need not worry about blame. And
this is what is meant by 'if he were to set forth then, it would mean no
blame.'}
COMMENTARY: 'This one should fall in with Radical Change only on the day
it comes to an end,' for to set forth then would result in *BLESSINGS*.
3RD YANG: For this one to go out and attack would mean misfortune, and
though he were to practice constancy, he would cause danger. Addressing
themselves to Radical Change, the three say that they will accede to it;
in this he should trust. {Third Yang is located at the very top of Fire
[ie. the lower trigram, LI]. Although the three lines of the upper
trigram embody the nature of Water [in that they constitute the trigram
DUI (Lake)], they all heed Radical Change. From Fourth Yang to Top Yin,
they all follow orders and change, and none dare disobey. This is why
the text says: 'Addressing themselves to Radical Change, the three say
that they will accede to it.' Their words are really true, thus the
text says 'in this he should trust.' 'Addressing themselves to Radical
Change, the three say that they will accede to it; in this he should
trust.' Thus if he were still to go out and attack them, misfortune
would indeed be his proper reward.}
COMMENTARY: 'Addressing themselves to Radical Change, the three say
that they will accede to it,' so what reason does this one still have to
proceed?
4TH YANG: Regret disappears, and as this one changes the mandate to rule
with sincerity, he has good fortune. {Whereas First Yang occupies the
bottom position of the lower trigram, Fourth Yang occupies the power
position of the upper trigram, so it is change of change. It is because
it has no resonate partner, that there should be regret, but as this one
is located at the point where water and fire are contiguous, he is
someone who may effect change, and this is why 'regret disappears.'
Located here at the border of water and fore, this one happens to abide
where change may take place and so can act without being charged with
obstinacy or baseness. This one does not doubt those below and believes
that it is their will that the mandate to rule be changed. It is
because he does not miss the opportunity to comply with this wish that
'he has good fortune.' As he acts 'with sincerity,' he is trusted, and
as he is trusted to change the mandate to rule, others are placated, and
no one defies him. This is why the text says: 'Regret disappears, and
as this one changes the mandate to rule with sincerity, he has good
fortune.' Fourth Yang occupies the bottom position of the upper
trigram, so this one is the first to proclaim the new mandate.}
COMMENTARY: Changing the mandate to rule results in good fortune
because this one trusts that it is so willed. {He trusts that it is so
willed and acts accordingly.}
5TH YANG: When the *GREAT* man does a tiger change, one can trust in the
outcome before any diving is done. {'One can trust in the outcome
before any divining is done,' for this one is in accord with the
disposition of the times.}
COMMENTARY: 'When the *GREAT* man does a tiger cage,' the marking are
manifest.
TOP YIN: Whereas the noble man here would do a leopard change, the petty
man should radically change his countenance. {Top Yin abides at the end
of the process of Radical Change, for by this time the Dao of change has
already been fully realized. If a noble man occupies this position, he
should be capable of perfecting his pattern [WEN, meaning 'culture,
cultivation'], but if a petty man would enjoy his perfection, he should
change his countenance and so obey his superior.} To set forth would
result in misfortune, but to stay put and practice constancy would
result in good fortune. {The mandate to rule has already been changed,
and new laws have been initiated, so withy such meritorious achievement
matters that require attention have dwindled away, and as they had
dwindled away, one should avoid purposeful action [literally, 'practice
WUWEI (no purposeful action)']. Therefore, if one here at Top Yin were
to stay put and achieve rectitude, he would have good fortune, but if he
were to set forth, he would bring trouble on himself and so have
misfortune.}
COMMENTARY: When the noble man does a leopard change, it means that his
pattern [WEN, meaning 'culture, cultivation'] becomes magnificent. When
the petty man radically changes his countenance, it means that he will
follow his sovereign with obedience.
THE CANON OF SUPREME MYSTERY ON TETRA: 28 - CHANGE:
UNDERSTANDING #28 has 4 Categories: #5, #2, #20, #1 = Baka' (H1056): 1)
a valley in Palestine {which is covered; watered; or brings and causes
ruin}; #7, #2, #10, #4, #5 = Zebiydah (H2080): 1) wife of Josiah {the
Lord burns; the fire of the Lord} and mother of Jehoiakim {avenging, or
establishing, or resurrection, of the Lord}, both kings of Judah {the
praise of the Lord; confession}; #5, #6, #8, #4, #5 = chadad (H2300): 1)
to be sharp, be alert, be keen; 1a) (Qal) to be sharp, be keen; 1b)
(Hiphil) to sharpen; 1c) (Hophal) to be sharpened; #2, #20, #2, #4 =
kabed (H3516): 1) the liver; 1a) the liver (as the heaviest organ);
HEAD: Yang ch'i, already flying up, alters tendencies and shifts forms.
Things change with regard to their spirit potencies.
In Yang Hsiung's schema, Tetragram 28 begins the second of the three
divisions of the Mystery, corresponding to the triadic realm of Earth.
Earth is, of course, aligned with *CENTRE* both in the triad
HEAVEN-EARTH-YOU (male/female dynamic) and in the five directions and
Phases. According to the Changes, 'What establishes the Way of Earth is
[the interaction between] weakness and firmness.' The Yi Ching goes on
to argue, 'Only through change and transformation can all things come to
perfection.'
Yang Hsiung's own auto-commentaries give 'making new' as the main theme
of Change. Perhaps Yang was thinking of the Han Lustration festival
(which was held of the fourteenth day of the seventh month when large
numbers of people irrespective of societal class, converged on
riverbanks under gaily coloured canopies to indulge in food, drink and
poetry), [as the] precursor of the familiar Ch'ing-ming festival, which
celebrated this possibility of renewed life (ie. methods of purification
and the joining of the sexes to bring about world renewal) after the
earth has escaped the ruinous clothes of winter. The days lengthen,
vegetation turns verdant green, and migrating birds return as harbingers
of spring.
No doubt such welcome changes are supported by the growth of auspicious
yang. The upward thrust of yang ch'i leads many things to rise above
their old selves (literally and figuratively), yet the metamorphosis is
accomplished naturally, without overt chaos, destruction, or coercion.
Tradition says that this is the time when scorpions become dragonflies,
field mice turn into quail, and crow''s feet are changed into
butterflies. In the world of Man, the upward flight occurs through
self-cultivation. And just as flight depends upon the interaction of
structural *PATTERNS* (in the wing) and unseen currents (in the wind),
the human potential for *MORAL* elevation relies upon the interaction of
structural *PATTERNS* in society and unseen tendencies in the spirit.
This tetragram shows life resurgent and *MORAL* life retrieved from evil
habits. Though change of any kind calls for caution, change at this
time opens the way for generally positive developments.
Appraisal 1: Having evolved in darkness,
It is not right.
Impropriety seems like nature.
Fathoming 1: Darkly changed, proprieties blocked,
Means: In youth, he alters his course.
Deep at the core of his being, the individual has neglected to develop
the potential for goodness that is endowed with human nature. As he
accustoms himself to evil, it becomes his second nature. Such a basic
distortion of human nature can seem natural enough, especially when
changes are carried out gradually over the years. As one HAN
philosopher observed:
Whatever is completed during one's youth seems like the human nature
sent by Heaven. Whatever is customary comes to seem 'natural.'
Still, the implications of such changes could not be more profound.
Through his failure to develop his innate potential for Goodness, the
petty person loses the only characteristic that truly distinguishes him
from the beasts. It is especially important, then, to take care at the
beginning and attend to the base.
Appraisal 2: The time is Seven, the time is Nine.
The carriage rolls on its way.
Fathoming 2: Timely seven times, timely nine times
Means: Without fail, he faces change.
By convention, both #7 - ENGENDERING NATURE / #4 - NATURE AMENDED IN ITS
NATURE: {ZAYIN / *PRINCIPALITIES* (Gk. Exousia - (in the sense of
ability); privilege, that is, (subjectively) *force*, capacity,
competency, freedom, or (objectively) mastery (concretely magistrate,
superhuman, potentate, *token* *of* *control*), delegated
influence:--authority, jurisdiction, liberty, power, right, strength)}
and #9 - AUTONOMOUS NATURE / #6 - FORM OF NATURE: {TETH / ANGELS (Gk.
Aggelos - a messenger; especially an 'angel'; by implication a church
pastor or ecclesiastic)} as odd numbers symbolize yang ch'i. In a
nine-part cycle, they would correspond to maturity and decline. There
may also be number magic at work here:
Since #2 - NATURE REJOICES IN ITS NATURE: {BETH (DOUBLE - #1 - NATURE
CONTAINS NATURE {#4 - NATURE AMENDED IN ITS NATURE}) / CHERUBIM (Gk.
Cheroubim - a cherub or imaginary figures which covered the mercy seat
to the Ark of the Covenant [Exodus 25:17-22] and from where God communed
with Israel)} + #7 = #9, Fire (Phase for Appraisal numbers 2 and 7) and
Metal (Phase for number 9) are in direct opposition, and so change
occurs. Still, the Mystery seldom discusses maturity, let alone
irrevocable decline this early in its sequence of Appraisals. Probably
#7 and #9 merely stand for repetitive change. Like the carriage wheel,
life moves inexorably on its journey.
The *MORAL* person makes sufficient preparation to insure that the trip
goes as smoothly as possible. He also adjusts his conduct continually
along the road, the better to conform with ever-changing cosmic,
political, and personal cycles. Then, whether faced with prosperity to
material failure, he is able [to] respond appropriately to
circumstances, and better able to uphold the constant norms underlying
phenomenal change. Since the sage is not fixated on a single mode of
operation, he can experience endless transformations without damaging
the self. In other words, the sage can also be 'timely seven times,
timely nine times.'
Appraisal 3: White things in mud
Turn black.
Fathoming 3: Changing white in mud
Means: Change does not enlighten.
A popular metaphor compares human nature at birth to undid silk, which
is then coloured by training and experience. *MORAL* improvement should
work to turn evil into good, black into white. Here, by contrast,
material of pristine purity is steeped in filth. This suggests the
effect on the soul of bad companions or bad customs. That no good can
come from this is clearly shown in a pun by which 'black' also means
'calamity.'
Appraisal 4: With each change, slight gain;
In use, nothing but profit.
Fathoming 4: In change, slight gain
Means: This is what the people look to.
Appraisal 4 marks the Beginning of Good Fortune. Several types of good
fortune may be predicted by these lines. In one reading, the
incremental political and cultural changes instituted by the sage-ruler
eventually lead to marked social improvements, though the reforms
largely go unnoticed by the subject population. (Certainly Yang Hsiung
strongly opposed Legalist measures on grounds that they instituted
massive changes of no real benefit to the common people.) Or, perhaps
the good ruler's lack of greed lets him rest content wit slight personal
gain so long as his policies benefit the common people.
In another reading, the gradual accrual of seemingly inconsequential
acts of courtesy and consideration develops the human character capable
of forging string community so that 'not a use but profits.'
Appraisal 5: Oxen without horns or horses with them
Exist neither in the past or present.
Fathoming 5: Hornless ox, horse with horns
Means: A change in Heaven's constants.
A mature ox always has horns while a horse is always without them. So
indisputably clear is this distinction that early Chinese Logicians used
the figures of horse and ox as stock examples to demonstrate absolutely
separate logical categories. Her eternal constants are overturned,
which can only have disastrous implications for human society. With the
eternal verities ignored or disputed, society enters a state of chaos,
in which few can hop to realize their full potential.
Appraisal 6: In water, they ride on carts,
Out of water, they go by boat.
True kings rightly reverse them.
Fathoming 6: Carts and boards, in and out,
Means: His way is change.
The Changes in its *GREAT* Commentary celebrates the sage king's
invention of various tools, including carts and boats, in imitation of
sacred images in Heaven-and-Earth:
"Now of the things which we have spoken this is the sum: We have such an
high priest, who is set on the right hand of the throne of the Majesty
in the heavens;
A minister of the sanctuary, and of the true tabernacle, which the Lord
pitched, and not man. For every high priest is ordained to offer gifts
and *SACRIFICES*: wherefore it is of necessity that this man have
somewhat also to offer. For if he were on earth, he should not be a
priest, seeing that there are priests that offer gifts according to the
law:
Who serve unto the example and shadow of heavenly things, as Moses was
admonished of God when he was about to make the tabernacle: for, See,
saith he, that thou make all things according to the pattern showed to
thee in the mount." [Hebrews 8:1-5 (KJV)]
Telos [122J3W1D] = Arch [3W1D] + c² [9(9²+1)/2]
v's
Pythagorean Theorem: a² (25 as #65) = b² (9 as #15) + c² (16 as #34)
ARCH KAI TELOS OIDA: {1 (#5) + 2 (#12) + 3 (#15) + 4 (#40 = So Israel is
it so, that you have been sojourning forty years in the wilderness?
[Amos 5:25; Acts 7:42]) = 10 (#72)}
"And the angel of God, which went before the camp of Israel, removed and
went behind them; and the pillar of the cloud went from before their
face, and stood behind them: And it came between the camp of the
Egyptians and the camp of Israel; and it was a cloud and darkness to
them, but it gave light by night to these: so that the one came not near
the other all the night.
And Moses stretched out his hand over the sea; and the LORD caused the
sea to go back by a strong east wind all that night, and made the sea
dry land, and the waters were divided." [Exodus 14:19-21 (KJV)]
It's only because rational PI 22/7 - 3W1D associated with the ENNEAD
that you Jews can get away with your cosmological (Pythagorean
TETRAKTYS) fraud as disobedience to God's Sovereign Law:
EQUALS #72 x 3 LETTER ANGEL NAMES OBTAINED BY A JUXTAPOSITION OF THE
BIBLICAL TEXT [Exodus 14:19-21 (KJV)]}
"Then God turned, and gave them up to worship the host of heaven; as it
is written in the book of the prophets, O ye house of Israel, have ye
offered to me slain beasts and *SACRIFICES* by the space of forty years
in the wilderness?
Yea, ye took up the tabernacle of Moloch, and the star of your god
Remphan, figures which ye made to worship them: and I will carry you
away beyond Babylon. Our fathers had the tabernacle of witness in the
wilderness, as he had appointed, speaking unto Moses, that he should
make it according to the fashion that he had seen. Which also our
fathers that came after brought in with Jesus into the possession of the
Gentiles, whom God drave out before the face of our fathers, unto the
days of David; Who found favour before God, and desired to find a
tabernacle for the God of Jacob. But Solomon built him an house. Howbeit
the most High dwelleth not in temples made with hands; as saith the
prophet, Heaven is my throne, and earth is my footstool: what house will
ye build me? saith the Lord: or what is the place of my rest? Hath not
my hand made all these things?" [Acts 7:42-50 (KJV)]
Thanks to such inventions, mankind has moved from primitive existence to
advanced forms of social life. It would be foolish, even dangerous to
ignore the inspired nature of the sages' inventions and try to reinvent
the wheel. By the same token, thoughtless changes in customary laws and
institutions prove worse than useless, even positively destructive.
Nothing is as good as a boat for crossing water,
nothing as good as a cart for crossing land.
Though a boat will get you over the water,
if you try to push it across land,
you may push till your dying day and hardly move it any distance at all…
Effort is wasted and culture disrupted. The sage-ruler acts to restore
the perfect harmony between the human and non-human worlds.
SEE ALSO: "JEWISH MEDITATION SERIES ON MINDFULNESS AND NEURAL LINGUISTIC
PROGRAMMING ANCHORS"
- https://drive.google.com/open?id=0BzRmc7Bm7indOTdJU1NXd3ZnNGM
Appraisal 7: Through change they should, they don't,
And thus create the ill.
Fathoming 7: Change unchanged,
Means: They cannot improve themselves.
Appraisal 7 corresponds to the Begging of Calamity; presumably, some
measure of adjustment is needed in their later phases of the cosmic
cycle if the balance is to be maintained. In the political world, men
should consider the warning of the Confucian master Tung Chung-shu
(circa 179-104 BCE): 'To make government policy (eg. such as to
establish the Grand Inception upon the winter solstice new moon of
midnight 21 December 103 BCE in accordance with the Dao of Nature
[ziran] as equivalent to Greek and Jewish Christian Biblical notion of
the COURSE-trochos OF NATURE-genesis [James 3:5-9]) and then not carry
it out is very serious.' As one passage in the famous Chronicles of Mr.
Lu argues:
As times change, it is fitting to change the laws. It is like the good
doctor.
As an illness goes through ten thousand changes, so his drugs must make
ten thousand changes ...
The one who makes changes in the law must make changes on the basis of
contemporary conditions.
Though the translation follows the reading favoured by the commentators,
given the linguistic compression of the first line (literally, 'Change
not change'), the Appraisal could also mean:
To change what should not be changed.
And so to create infirmity.
To change what should not be changed
Means: Unable to improve himself.
In this second reading, the foolish ruler meddles with just policies or
the foolish individual works to change those qualities (like loyalty and
good faith) that are worth preserving.
Appraisal 8: When a team of four won't budge.,
One can always chain the driver.
Fathoming 8: That the team of four won't budge,
Means: Changing the driver will help.
The driver is a stock metaphor for the ruler of the State. Who the
current ruling house cannot ease societal friction and solve stubborn
problems, Heaven's Mandate may soon be transferred to a new dynastic
line. Note that the people (in the poem, the team of four) are not
blamed for their disloyalty. It is the drivers who are blamed for
misrule in the State. The ruler must take full responsibility for his
subjects' welfare.
Appraisal 9: If he does not persist in virtue,
In three years, he'll be replaced.
Fathoming 9: Flagging virtue replaced,
Means: An inability to endure.
Chances tradition recognizes the need for three years to effect major
change. By the end of this trial period, we see the individual entering
the climatic final stages of failure occasioned by his inability or
disinclination to reform. If he persists in error, he will lose his
authority, possibly even his life.
DOLF: "Clearly writing had a cosmological and portable basis at the time
of Abraham and this seems in relation to the claim made by Daniel
Eisenbud that this linguistic micro/macrocosm of human consciousness was
known for some considerable time previous: "Surely the princes of Zoan
are fools, the counsel of the wise counsellors of Pharaoh is become
brutish: how say ye unto Pharaoh, I am the son of the wise, the son of
ancient kings?
Where are they?
Where are thy wise men?
And let them tell thee now, and let them know what the LORD of hosts
hath purposed upon Egypt.
The princes of Zoan are become fools, the princes of Noph are deceived;
they have also seduced Egypt, even they that are the stay of the tribes
thereof. The LORD hath mingled a perverse spirit in the midst thereof:
and they have caused Egypt to err in every work thereof, as a drunken
man staggereth in his vomit.
Neither shall there be any work for Egypt, which the head or tail,
branch or rush, may do. In that day shall Egypt be like unto women: and
it shall be afraid and fear because of the shaking of the hand of the
LORD of hosts, which he shaketh over it. And the land of Judah shall be
a terror unto Egypt, every one that maketh mention thereof shall be
afraid in himself, because of the counsel of the LORD of hosts, which he
hath determined against it.
In that day shall five cities in the land of Egypt speak the language of
Canaan, and swear to the LORD of hosts; one shall be called, The city of
destruction. In that day shall there be an altar to the LORD in the
midst of the land of Egypt, and a pillar at the border thereof to the
LORD. And it shall be for a sign and for a witness unto the LORD of
hosts in the land of Egypt: for they shall cry unto the LORD because of
the oppressors, and he shall send them a saviour, and a *GREAT* one, and
he shall deliver them.
And the LORD shall be known to Egypt, and the Egyptians shall know the
LORD in that day, and shall do *SACRIFICE* and oblation; yea, they shall
vow a vow unto the LORD, and perform it. And the LORD shall smite Egypt:
he shall smite and heal it: and they shall return even to the LORD, and
he shall be entreated of them, and shall heal them. In that day shall
there be a highway out of Egypt to Assyria, and the Assyrian shall come
into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve
with the Assyrians.
In that day shall Israel be the third with Egypt and with Assyria, even
a *BLESSING* in the midst of the land: Whom the LORD of hosts shall
*BLESS*, saying, *BLESSED* be Egypt my people, and Assyria the work of
my hands, and Israel mine inheritance." [Isaiah 19:11-25 (KJV)]
Rabbi Yaakov Feldman in discussing Ramchal's (Rabbi Moshe Chaim Luzzatto
1707-1746 CE) 'The Way of G-d': Part 1 - The Fundamental Principles of
Reality', says that: "While we're readily aware of physical phenomena
and their properties, we simply can't fathom spiritual ones all that
well because they're out of our experience.
We in modernity are privileged to know more and more about the physical
realm each and every day right down to the genetic nub. Nonetheless it's
imperative for us to realize that we'll never be able to examine and
portray the properties and laws of the spiritual realm, too, to that
degree. Expecting to is like expecting to sight an idea under a
microscope. [See 1:1:5]
ALL WE CAN SAY ABOUT THEM IS WHAT WE'VE BEEN TAUGHT BY OUR TRADITION.
THAT'S TO SAY THAT WHILE SPIRITUAL PHENOMENA CAN'T BE SEEN, TOUCHED,
HEARD, ETC. THEY CAN BE KNOWN AND EXPERIENCED ON A NON-MATERIAL LEVEL BY
PROPHETS AND OTHER HOLY INDIVIDUALS. AND THE DATA GATHERED THEREBY CAN
THEN BE PASSED ON TO OTHERS. ([See 1:1:2] and Maamar HaIkkurim,
Beruchaniyim).
The Prophet Isaiah also gives some considerable expansion on this fact
of a History as the bestowal Jewish perennialist tradition back to its
people:
'For the LORD hath poured out upon you the spirit of deep sleep, and
hath closed your eyes: the prophets and your rulers, the seers hath he
covered. AND THE VISION OF ALL IS BECOME UNTO YOU AS THE WORDS OF A
BOOK THAT IS SEALED, which men deliver to one that is learned, saying,
Read this, I pray thee: and he saith, I cannot; for it is sealed:
And the book is delivered to him that is not learned, saying, Read this,
I pray thee: and he saith, I am not learned.
Wherefore the Lord said, Forasmuch as this people draw near me with
their *MOUTH*, and with their lips do honour me, but have removed their
heart far from me, and their fear toward me is taught by the precept of men:
Therefore, behold, I will proceed to do a marvellous work among this
people, even a marvellous work and a wonder: for the wisdom of their
wise men shall perish, and the understanding of their prudent men shall
be hid.
Woe unto them that seek deep to hide their counsel from the LORD, and
their works are in the dark, and they say, Who seeth us? And who
knoweth us?
Surely your turning of things upside down shall be esteemed as the
potter's *CLAY*: for shall the work say of him that made it, He made me
not? Or shall the thing framed say of him that framed it, He had no
understanding?
Is it not yet a very little while, and Lebanon {white, incense} shall be
turned into a fruitful field, and the fruitful field shall be esteemed
as a forest?
And in that day SHALL THE DEAF HEAR THE WORDS OF THE BOOK, AND THE EYES
OF THE BLIND SHALL SEE OUT OF OBSCURITY, and out of darkness.
The meek also shall increase their joy in the LORD, and the poor among
men shall rejoice in the Holy One of Israel {who prevails with God}.
For the terrible one is brought to nought, and the scorner is consumed,
and all that watch for iniquity are cut off:
That make a man an offender for a word, and lay a snare for him that
reproveth in the *GATE*, and turn aside the just for a thing of nought.
Therefore thus saith the LORD, who redeemed Abraham {father of a *GREAT*
multitude}, concerning the house of Jacob {that supplants, undermines;
the heel}, Jacob shall not now be ashamed, neither shall his face now
wax pale.
But when he seeth his children, the work of mine hands, in the midst of
him, they shall sanctify my name, and sanctify the Holy One of Jacob,
and shall fear the God of Israel {who prevails with God}.
THEY ALSO THAT ERRED IN SPIRIT SHALL COME TO UNDERSTANDING, AND THEY
THAT MURMURED SHALL LEARN DOCTRINE." [Isaiah 29:10-22 (KJV)]
@memeBrain [Telos: #1560, Super: #65 - Unlearned Virtuosity as
Simplicity; I-Ching: H20 - Viewing, Contemplation (view), Looking up;
Tetra: 63 - Watch, Ego: #21 - Guiding the Physical, Emptying the Heart;
I-Ching: H31 - Reciprocity, Conjoining, Influence (wooing), Feelings;
Tetra: 42 - Going to Meet]
#*ZAYIN*
SUPER (MALE) IDEA: #65 HAS 13 CATEGORIES:
#20, #1, #4, #40 = 'Adam (H121): 1) first man; 2) city in Jordan valley;
#1, #8, #6, #40, #10 = 'Achuwmay (H267): 1) grandson of Shobal,
descendant of Judah; #5, #1, #9, #10, #40 = 'at (H328): 1) gentleness,
softness; 1a) gently; 1b) flowing; 1c) softly; 1d) enchanter,
necromancer (substantive); #6, #40, #2, #9, #8 = Betach (H984): 1) the
capital of Zobah during the reign of Hadadezer; #4, #6, #40, #10, #5 =
duwmiyah (H1747): 1) silence, still, repose, still waiting; #6, #4, #50,
#5 = Dannah (H1837): 1) a town in the hill country of Judah, probably
south or southwest of Hebron; #5, #30, #30 = Hillel (H1985): 1) a native
of Pirathon in Mount Ephraim, the father of Abdon the judge; #6, #8, #6,
#10, #30, #5 = Chaviylah (H2341): 1) a part of Eden through which flowed
the river Pison (Araxes); was probably the Grecian Colchis, in the
northeast corner of Asia Minor, near the Caspian Sea; 2) a district in
Arabia of the Ishmaelites named from the 2nd son of Cush; probably the
district of Kualan, in the northwestern part of Yemen; 3) a son of Cush;
4) a son of Joktan; #6, #10, #8, #10, #1, #30 = Yechiy'el (H3171): 1) a
Levite and one of the chief musicians in the time of David; 2) a
Gershonite Levite who had charge of the treasures in the time of David;
3) son of Hachmoni and an officer of David and tutor of David's sons; 4)
a son of king Jehoshaphat of Judah put to death by his brother Jehoram;
5) Hemanite who took part in the restoration of king Hezekiah; 6) a
Levite and overseer in the time of Hezekiah; 7) a ruler of the temple
during the reforms of Josiah; 8) father of Obadiah of the sons of Joab
in the time of Ezra; 9) father of Shechaniah of the sons of Elam in the
time of Ezra; 10) a son of Elam who put away his foreign wife in the
time of Ezra; 11) a priest of the sons of Harim who also had to put away
his foreign wife in the time of Ezra; #20, #30, #5, #10 = Keluwhay
(H3622): 1) a man with a foreign wife in the time of Ezra; #50, #5, #10
= nehiy (H5092): 1) wailing, lamentation, mourning song; 1a) wailing;
1b) mourning song; #5, #60 = ek (G1537): 1) out of, from, by, away from;
#9, #5, #1, #50 = thea (G2299): 1) a goddess;
DAO TE CHING ON SECTION #65 - UNLEARNED VIRTUOSITY AS SIMPLICITY;
Those in antiquity who were good at practicing the Dao *did* *not* *use*
*it* *to* *make* *the* *common* *folk* *intelligent* *but* *used* *it*
*to* *make* *them* *stupid*.
COMMENT: 'Intelligent' [MING] means that much knowledge and clever
duplicity [PU]. 'Stupid' [YU] means that freedom from knowledge and
preservation of authenticity [ZHEN] allow them too follow the Natural
[ZIRAN: as equivalent to Greek and Jewish Christian Biblical notion of
the COURSE-trochos OF NATURE-genesis [James 3:5-9]].
The reason the common folk are hard to govern is that they have too much
knowledge.
COMMENT: Too much knowledge and cleaver duplicity make them hard to govern.
Thus to use knowledge to govern the State is to bring about the theft of
the State.
COMMENT: ZHI [knowledge] is used here as it is meant 'governance' [ZHI].
The reason the term 'theft' is applied to the State is that it is
governed by the use of knowledge. Thus the term 'knowledge' is used
[instead of 'governance']. 'The reason the common folk are hard to
govern is that they have too much knowledge.'
One should ensure that he blocks up their apertures and shuts their
doors so that the common folk stay free of knowledge and desire. If,
instead, one tries to motive them through knowledge and methods
[ZHISHU], once this incites their hearts/*MINDS* to evil, such a one
will have to use ever more clever methods to try to keep their dishonest
activities under check. However, because the common folk understand how
these methods work, they will take protective steps and manage to avoid
them. The more thinking becomes secretive and clever, the more
treachery will proliferate. Thus the text says: 'to use knowledge to
govern the state is to bring about the theft of the State.'
Not to use knowledge to govern the State is to enrich the State. One
should understand these two, for they constitute a consistent rule.
Constant understanding of this consistent rule is called 'mysterious
virtue.' Mysterious virtue is indeed profound, indeed far-reaching!
COMMENT: JI [consistent] means TONG [same]. Because it is a rule that
is the same for both ancient and modern times, it must not be abandoned.
The ability to understand this consistent rule is called 'mysterious
virtue.' 'Mysterious virtue is indeed profound, indeed far-reaching!'
Such a one helps the people revert,
COMMENT: They revert to their authenticity [ZHEN].
For only then will perfect compliance be attained.
JUDGMENT: Viewing, as when the ablution (ie. [origin mid 16th century]:
use was as a term in chemistry and alchemy meaning 'purification by
using liquids', hence 'purification of the body by washing'; a
ceremonial act of washing parts of the body or sacred containers; or
toileting as principle likewise related to the sexual act) has been made
but not the offering, fills one with *trust* and makes for a solemn
attitude. {As far as the Dao of the true sovereign is concerned, there
is nothing in it more worth Viewing that the ancestral temple
*SACRIFICE* is concerned, there is nothing more worth Viewing than the
ablution.
On reaching the offering, it is so simple and brief that is no longer
worth Viewing; this is why it is the ablation that involves the Viewing
and not the offering. Confucius said: 'The rest of the *GREAT*
*SACRIFICE*, once the ablation has occurred is not something that I wish
to view.' Here the subject of Viewing is rendered in all its dignity
and grandeur, so those below who do the Viewing are *MORALLY*
transformed. This is why when the Viewing reaches the ablution, it
'fills one with trust and makes for a solemn attitude.'}
COMMENTARY: The *GREAT* subject of Viewing resides above. {Below is the
place for the humble, and above the place for the noble.} Here
Obedience [KUN] combines with Compliance [SUN], and, by holding to the
Mean and imbued with rectitude, a model for Viewing is offered to the
entire world. 'Viewing, as when the ablution has been made but not the
offering, fills one with trust and makes for a solemn attitude,' for
those below are *MORALLY* transformed by the Viewing. Viewing the
numinous Dao of Heaven, on finds that the four seasons never deviate,
and so the sage establishes his teachings on the basis of this numinous
Dao, and all under Heaven submit to him! {To sum it up, the way the Dao
of GUAN [Viewing] works is to eschew the threat of criminal punishments
to make the people behave and instead to use Viewing as the means to
arouse them to *MORAL* transformation. Anything numinous is without the
form of concrete existence, so we3 do not see Heaven making the four
seasons behave, and yet the four seasons never deviate. In the same
way, we do not see the sage make the common folk behave, and yet the
common folk submit of their own accord to him.}
IMAGES: The Wind moves above the Earth: this constitutes the image of
GUAN [Viewing]. In the same way, the former kings made tours of
inspection everywhere and established their teachings in conformity with
their Viewing of the people.
SEQUENCE: Only after a thing becomes *GREAT* can it be viewed. This is
why LIN [Overseeing, Hexagram 19] is followed by GUAN [Viewing].
IRREGULAR: The concepts underlying LIN [Overseeing, Hexagram 19] and
GUAN [Viewing] is some cases mean 'provide' and in others 'seek'.
1ST YIN: This is the Viewing the youth. If it be a petty man, he would
suffer no blame, but if it be a noble man, it would be base. {To be
located here at a time of GUAN [Viewing] is to be the most distant from
the ruler's court [Fifth Yang]. As First Yin is imbued with the
weakness of the yin principle, it is unable to move forward by itself,
so nothing can be observed by it. This is why the text says: 'This is
the Viewing of the youth.' As its tendency is to do nothing other than
obey, we have here 'the dao of the petty man.' Thus the text says: 'If
it be a petty man, he shall suffer no blame.' But if a noble man were
to find himself at a time of GUAN [Viewing] and were limited as one is
here by the 'Viewing of the youth,' would that not be despicable?}
COMMENTARY: First Yin represents the 'Viewing of the youth' and
indicates the dao of the petty man.
2ND YIN: This is Viewing as through the crack of a door, so it is
fitting that a woman practice constancy here. {To be located here in
the lower trigram, means that the range of one's Viewing is very meagre,
and as Second Yin is imbued with softness and weakness, it can do
nothing more than be compliant and obedient. However, there still is
resonance in it [with Fifth Yang], so it is not completely beset with
ignorance. It is because what it see is very narrow in scope that the
text says: 'This is Viewing as through the crack of the door.'
As Second Yin abides inside [ie. in the lower trigram] and has obtained
the right position for it and as it is complaint and obedient with only
a meagre view of things, the text says 'it is fitting for a woman to
practice constancy here,' for this represents the Dao of the wife. This
one is located at a time for Viewing the *GREAT*. Although it abides in
the Mean and has obtained a right position for itself [a central and yin
position for a yin line], it cannot have a brand view of the grea
subject for Viewing but can only see as through the crack of the door,
something that is truly contemptible.}
COMMENTARY: 'This is Viewing as through the crack of a door': a woman
may practice constancy here, but this is still a contemptible thing to do.
3RD YIN: Here one's Viewing is of his own activity: should it involve
advance or retreat? {Third Yin abides at the very top of the lower
trigram and is located at the juncture of the two trigrams. nearby it
is not contiguous with the noble one [the ruler, Fifth Yang], but it is
not so far away that it is limited to the Viewing of the youth. It is
at a place to do Viewing of which way the wind blows. To abide here at
this moment allows one to do 'Viewing of his own activity: should it
involve advance or retreat?'}
COMMENTARY: 'Here one's Viewing is of his own activity: should it
involve advance or retreat?: This is so one does not violate his Dao.
{Third Yin is located at a time when one could either advance or
retreat, so by Viewing the incipient trends inherent in such advance or
retreat, one avoided violating his Dao.}
4TH YIN: Here one's Viewing extends to the glory of the State, so it is
fitting therefore that this one be quest to the king. {To abide here at
a time of GUAN [Viewing] means, since it is the very closest to the
noble one [Fifth Yang], that it represents someone whose 'Viewing
extends to the glory of the State.' One who abides in such close
proximity and has so obtained the right position shall be very learned
in State ceremonies, and this is why the text says: 'It is fitting that
this one be guest to the king.'}
"And they called Barnabas {son of the prophet, or of consolation},
Jupiter {#4, #10, #70, #200: #284 - Zeus (G2203): {the sky and thunder
god in ancient Greek religion, who ruled as king of the gods of Mount
Olympus; Symbol: thunderbolt, eagle, bull and oak}. His name is cognate
with the first element of his Roman equivalent Jupiter} 1) the national
god of the Greeks and corresponds to the Roman Jupiter}; and Paul
{small; little}, Mercurius {Hermes, Mercury; gain; refuge} because he
was the chief speaker.
Then the priest of Jupiter {Zeus-Jupiter [G2203]: #284}, which was
before their city, brought oxen and garlands unto the *GATES*, and would
have done *SACRIFICE* with the people." [Acts 14:12-13]
COMMENTARY: 'Here one's Viewing extends to the glory of the State,' so
he is honoured as a guest.
5TH YANG: Here one's Viewing is of his own activity: if it be a noble
man he shall be without blame. {Fifth Yang abides in the noble position
and is the ruler of the GUAN [Viewing] hexagram. Such a one widely
propagates his *GREAT* powers of *MORAL* transformation, casts his
glorious light to the four ends of the earth, and so realizes the
ultimate potential of Viewing. The sovereign morale transforms those
below just the way the wind makes the grass bend {ie. SUPER (MALE) IDEA:
#475 as #5, #20, #80, #10, #300, #50, #10 - kaphash (H3728): 1) (Hiphil)
to make bent, press or bend together; 2) (CLBL) to bend down; 2a)
(Hiphil) to cause to bend down, trample} when it blows. Thus he does
Viewing of the customs of the people in order to find out how well his
is practicing his own Dao. If the common folk commit crimes, the fault
for them shall reside with this one person himself, but if he touches
them with the wind [ie. *MORAL* influence] of the noble man, he shall
find himself without blame. The sovereign is the master of *MORAL*
transformation. If he would do Viewing of what he himself is, he should
do Viewing of the people.}
COMMENTARY: 'Here one's Viewing is of his own activity,' so one does
Viewing of the people.
TOP YANG: They view the one's activities: if it be a noble man, he
shall be without blame. {'Here one's Viewing is of his own activity'
refers to one's Viewing of how he practices his own Dao. 'They view
this one's activities' means that one is Viewed by the people. This one
does not reside in the ruler's position but finds himself at the very
top of the hexagram. There he lofty exalts his ambition for all in the
world to view. As this one is located where he is viewed by all in the
world, hoe could he fail to take care? In this way, he reveals his
virtue as a noble man, and that is how he manages to be without blame.
The team activities [SHENG] is similar to 'behaviour' [DONGCHU].}
COMMENTARY: 'They view this one's activities,' so he does not let his
ambitions slacken. {Top Yang located off by itself in this extraneous
place, exposed there for all to view, so such a one cannot go easy with
himself. He softens his own light and identities with them completely
and thus 'does not let his ambitions slacken.'}
THE CANON OF SUPREME MYSTERY ON TETRA: 63 - WATCH
UNDERSTANDING #63 has 17 Categories: #6, #1, #2, #4, #50 = 'abdan
(H12): 1) destruction; #6, #1, #6, #50 = 'Own (H203): 1) a chief of the
tribe of Reuben; #4, #3, #6, #50 = Beyth-Dagown (H1016): 1) the temple
of Dagon in Judah; 2) the temple of Dagon in Asher; #4, #6, #3, #10, #40
= davvag (H1728): 1) fisherman, fisher; #4, #6, #50, #3 = downag
(H1749): 1) wax (always figurative 'of melting'); #5, #7, #10, #30, #6,
#5 = zuwl (H2107): 1) (Qal) to pour out, lavish; 2) (Hiphil) despise;
#40, #8, #6, #9 = chuwt (H2339): 1) a thread, cord, line, string; #8,
#30, #20, #5 = cheleka' (H2489): 1) hapless, poor, unfortunate person;
#6, #10, #2, #40, #5 = yabam (H2992): 1) (Piel) to perform levirate
marriage, perform the duty of a brother-in-law; 1a) the duty due to a
brother who died childless - to marry his widow and have a son for his
name; #40, #20, #1, #2 = ke'eb (H3511): 1) pain (mental and physical),
sorrow; #10, #30, #10, #7, #6 = luwz (H3868): 1) to depart, turn aside;
1a) (Qal) to depart; 1b) (Niphal); 1b1) to go wrong, go crooked; 1b2)
devious, perverse (participle); 1c) (Hiphil); 1c1) to be lost from view;
1c2) to become devious; #40, #3, #4, #10, #6 = meged (H4022): 1)
excellence; #40, #8, #10, #4, #1 = Mechiyda' (H4240): 1) head of a
family of exiles returning with Zerubbabel; #50, #1, #6, #6 = na'ah
(H4998): 1) to be comely, be beautiful, be befitting; 1a) (Pilpel); 1a1)
to be comely; 1a2) to be befitting; #60, #2, #1 = Ceba' (H5434): 1) a
son of Cush; 2) a nation south of Palestine, perhaps Ethiopia; #4, #5,
#10, #3, #40, #1 = deigma (G1164): 1) a thing shown; 2) a specimen of
any thing, example, pattern; #10, #5, #7, #1, #2, #8, #30 = Iezabel
(G2403): 1) wife of Ahab, an impious and cruel queen who protected
idolatry and persecuted the prophets; 2) the symbolic name of a woman
who pretended to be a prophetess, and who, addicted to antinomianism,
claimed Christian liberty of eating things sacrificed to idols;
HEAD: Yin forms the corporeal soul while yang forms its dying
counterpart. All the external forms and appearances of things can be
observed.
After the autumn equinox, yin ch'i shows its true corporeal form; it
takes the lead, while yang, now relatively less powerful, retreats
quietly. Yin's robust appearance contrasts with yang's present frailty.
Though all things appear in their mature form, soon, following yang,
they will become *HOLLOW* shells of their former selves and die. Under
the dim half light cast by a mid autumn moon wreathed in clouds, 'roving
souls act to make changes.'
Appraisal 1: Keeping his light within,
He does not use its brilliance.
Fathoming 1: Keeping his light within
Means: His eyes peer into the depths.
The noble man is by definition engaged in a continual process of self
examination. He does not focus his inner light on others' foibles; he
prefers to correct his own. As a result of this process, he achieves a
state of full *ENLIGHTENMENT*. Once *ENLIGHTENMENT*, he does not
advertise his achievement; he is content to hide his inner light,
especially in a troubled age or when a display of talent would be
premature. But thanks to his powers of self-perception, he need not
seek for the sometimes feeble outside light provided by other's opinions.
Appraisal 2: The noble man looks to the inside.
The petty man looks to the outside.
Fathoming 2: The petty man watching externals
Means: He is incapable of seeing the heart.
Two important differences between noble and petty people are suggested
here. First, when mistakes are made, the *MORAL* person first examines
his own heart to see if he has failed; the petty man, in contrast,
blames others for his failure. Second, in judging others, the *MORAL*
person looks beyond surface appearances to the inner heart, while the
petty man, like Shakespeare's Polonius, focuses on the outward appearance.
Appraisal 3: Making his virtue seen,
He is fit to support
The realm of the king.
Fathoming 3: Supports whose virtues are revealed
Means: Only then can perfection exist.
Appraisal 3 represents completed thought about to be translated into
action; its also symbolizes advancement. Inner virtue, having been
perfected, is now properly revealed to one's superiors, so that it can
be used for the benefit of the realm.
Appraisal 4: He powders his forehead and cheeks.
It rains on his dyed beard:
A sight utterly lacking charm.
Fathoming 4: Powdered heads with rained-on beards
Means: One cannot bear to look.
Pale powder washes down this man's face, possible because of a rain
shower, turning his beard white, the colour of old age, death, and
mourning. Perhaps the black from his dyed beard also runs, so that he
soon becomes a hideous sight. By analogy, the petty man attends only to
the externals (the 'powdering' and the 'dyeing'). As soon as he meets
with even a minor mishap, he is shown in his true colours. No wonder
others turn away from him in disgust.
Appraisal 5: LUAN and FENG in *GREAT* numbers,
Their virtue is *DAZZLING*.
Fathoming 5: Many magical birds in pairs
Means: Virtue's light is *DAZZLING* bright.
The LUAN and FENG (male and female of the same species of marvellous
birds), like the phoenix in Western culture, as said to possess
extraordinary powers. Highly discriminating in their habits, these
birds alight 'only where the light of virtue shines.' Their beauty
*DAZZLES* the beholder, demonstrating the compelling aspect of
charismatic virus. Such auspicious omens occur in *GREAT* numbers only
at the court of an enlightened ruler to whom good advisors flock.
Appraisal 6: A plain cart with canopy
Of kingfisher feathers--
Just to see it harms propriety.
Fathoming 6: A feathered cover for a cart that's plain
Means: There is only love of externals.
According to Chinese sumptuary, the commoner rode in an undecorated
carriage, while *GREAT* officials, who presumably exemplified the
highest virtue, rode along in a carriage decorated with a canopy
constructed from the brilliant blue-green feather of the kingfisher
bird. The owner of the cart is common, even base at heart, but he
pretends to virtue and high rank.
Appraisal 7: Looking to his flaws,
He finds no taint.
Fathoming 7: Seeing to his flaws
Means: He can correct himself.
The good person attends to his own cultivation.
Appraisal 8: Kingfishers in flight
Have their wings ensnared.
The furs of fix and sable
Rob their very selves of life.
Fathoming 8: Kingfisher, fox, and sable
Means: What is loved makes for blame.
Were the kingfisher's feathers less brilliantly coloured, no nets would
be set to trap it. Were the furs of the fox and sabe less warm and
lustrous, no traps would be laid to catch them. It is, paradoxically,
our love for them that endangers them.
Appraisal 9: The rays of the setting sun
Flood the eastern sky with light.
By this we watch its beginning.
Fathoming 9: That the sinking sun sets the east alight
Means: At the end, look back to beginnings.
Appraisal 9 marks the end of the cycle. As dusk falls, he eastern sky
is flooded with light cast back by the setting sun. This warm light at
sunset prefigures the brilliant rays cast by the rising sun on a new
day. A good end points to the new beginning.
SEE ALSO: "MINE EYE ALSO SHALL SEE MY DESIRE ON MINE ENEMIES"
- https://drive.google.com/open?id=0BzRmc7Bm7indczlEanRHSFFUaDQ
EGO (FEMALE) IDEA: #21 HAS 12 CATEGORIES:
#1, #10, #10 = 'iy (H336): 1) not; #5, #1, #10, #5 = 'ayah (H344): 1)
hawk, falcon, kite; #2, #4, #10, #5 = Bedeyeah (H912): 1) an Israelite
{who prevails with God} exile who took a foreign woman; #3, #10, #8 =
Giyach (H1520): 1) a place near Gibeon {hill; cup; thing lifted up} in
Benjamin {son of the right hand}; #6, #5, #6, #4 = Howd (H1936): 1) one
of the sons of Zophah {viol; honeycomb}, among the descendants of Asher
{happiness}; #6, #5, #10 = hiy (H1958): 1) lamentation, wailing; #6, #7,
#7, #1 = zaza' (H2117): 1) one of the sons of Jonathan {given of God},
descendant of Jerahmeel {the mercy, or the beloved, of God}; #8, #6, #2,
#5 = chowbah (H2327): 1) a city north of Damascus {a sack full of blood;
the similitude of burning} to which Abraham {father of a *GREAT*
multitude} pursued the kings who had pillaged Sodom {their secret; their
cement}; #8, #7, #6 = Chazow (H2375): 1) son of Nahor {hoarse; dry; hot}
by his wife Milcah {queen}; #9, #6, #6 = tavah (H2901): 1) (Qal) to
spin; #6, #10, #4, #1 = nadah (H5077): 1) (Hiphil) exclude, drive away,
thrust aside; 2) (Piel) cast out, put away; #4, #1, #2, #10, #4 = Dabid
(G1138): 1) second king of Israel {who prevails with God}, and ancestor
of Jesus {savior; deliverer} Christ;
DAO TE CHING ON SECTION #21 - GUIDING THE PHYSICAL, EMPTYING THE HEART;
A capacity for the virtue of emptiness, this alone allows conformance
with the Dao.
COMMENT: KONG [usually '*GREAT*'] here means kong [empty]. Only by
embracing emptiness [kong] as virtue [de] can one ensure that one's
actions conform with the Dao.
The Dao as such is but dim, is but dark.
COMMENT: 'Dim' and 'dark' refer to the appearance of that which is
formless and not attached to anything.
Dark, oh, dim, but within it some image is there. Dim, oh, dark, oh, but
within it something is there.
COMMENT: It [the Dao] originates things thanks to its formlessness and
brings things to completion thanks to its freedom from attachments. The
myriad things are originated and completed in this way yet do not know
how it happens. Thus the text says: 'Dark, oh, dim, oh, but within it
some image is there. Dim, oh, dark, oh, but within it something is there.'
Abstruse, oh, indistinct, oh, but within it the essence of things is there.
COMMENT: 'Abstruse' and 'indistinct' refer to an appearance of
unfathomable profundity [shenyuan]. It [the Dao] is so unfathomably
profound that we cannot treat it as something seen, yet the myriad
things all proceed from it. Because we cannot see it and so fix what its
authentic existence [zhen] is, the text says: 'Abstruse, oh, indistinct,
oh, but within it the essence of things [jing] is there.'
Its essence is most authentic, for within it authentication occurs.
COMMENT: XIN [trust] means pinyin [authentication]. When things revert
to the unfathomably profound, the ultimate state of authentic essence
[zhenjing shi ji] is attained and the natures [xing] of all the myriad
things are fixed. Thus the text says: 'Its essence is most authentic,
for within it authentication occur.'
From antiquity until now, its name has never been revoked.
COMMENT: The ultimate of perfect authenticity [zhizhen] cannot be named.
Because it is 'nameless' [wuming], this is its name. From now back to
antiquity, nothing has ever become complete except through it. Thus the
text says: 'From antiquity until now, its name has never been revoked [qu].'
We use it to convey what the father of everything is.
COMMENT: ZHONGFU [father of everything] means the origin of things. We
use 'nameless' to convey what the origin of the myriad things is.
How do I know that the father of everything is so? It is by this.
COMMENT: 'This' means what has just been said above. In others words, if
you ask how I know that the myriad things originate in nothingness, I
know it by this.
The demonic 'root' of magic which is thought obtained from associations
derived from the triangulation of number n(n+1)/2 as symbolic and an
alternate transposition applied to the Tetragrammaton of 'YHWH' and
known as the root of nature {A-U-M} or Tetractys, the 'Holy Four-fold
Form'. That is:
MOTHER LETTERS {A-U-M}
YOD (10) AS 4(4+1)/2 = #10 {A = FIRE} +
YOD (10) + HE (5) AS 5(5+1)/2 = #15 {U = WATER} +
YOD (10) + HE (5) + VAV (6) AS 6(6+1)/2 = #21 {M = AIR} +
YOD (10) + HE (5) + VAV (6) + HE (5) = #26 AND TOTAL OF #72
YOUTUBE: *Holy* *Holy* *Holy* *God* *Almighty* [Agnus Dei]
-
'I *swear* by him who the TETRAKTYS (#10) found,
Whence all our wisdom springs and which contains
Perennial Nature's fountain, cause and root.'
I CHING ON HEXAGRAM H31 - RECIPROCITY, CONJOINING, INFLUENCE (WOOING),
FEELINGS;
JUDGMENT: Reciprocity is such that prevalence is had. It is fitting to
practice constancy here. To marry a woman means good fortune.
COMMENTARY: Reciprocity is a matter of stimulation. Here the soft and
yielding [DUI (Joy), here representing the Youngest Daughter] is above,
and the hard and strong [GEN (Restraint), representing the Youngest Son]
is below. The two kinds of material force [qi] stimulate and respond
and so join together. {This is how 'prevalence is had.'} The one is
passive, and the other joyous. {And this is how 'it is fitting to
practice constancy here.'} The male takes a place below the female, {so
'to marry a woman means good fortune.'} and his is how 'prevalence is
had,' how 'it is fitting to practice constancy,' and how 'to marry a
woman means good fortune.' It is by the mutual stimulation of Heaven
and Earth that the myriad things are created.
COMMENT: According to Hexagram 31 - Reciprocity: It is by the mutual
stimulation of Heaven and Earth (ie. H27 - YI [Nourishment/ZHEN (ie. #3)
below + GEN (ie. #8) above] + H9 - XIAOXU [Lesser Domestication/QIAN
(ie. #6) below + SUN (ie. #4) above] = H36 - MINGYI [Suppression of the
Light/LI (ie. #9) below + KUN (ie. #1) above]) that the myriad things
are created:
A view may then be formed, that the Hexagrams are also utilised as the
internal definition to the Tetragrammaton Hierarchy itself as the basis
for the HOMOIOS THEORY OF NUMBER:
+ 0, H27 - YI [Nourishment/ZHEN (ie. #3) below + GEN (ie. #8) above],
H54 - GUIMEI [Marrying Maid/DUI (ie. #7) below + ZHEN (ie. #3) above]
{ie. Realm of its Nature as Heaven - Formula of Universal Law}
+ 0, H9 - XIAOXU [Lesser Domestication/QIAN (ie. #6) below + SUN (ie.
#4) above], H18 - GU [Ills to Be Cured/SUN (ie. #4) below + GEN (ie. #8)
above] {ie. System's Cosmology as Earth - Formula of Humanity}
+ 0, H3 - ZHUN [Birth Throws/ZHEN (ie. #3) below + KAN (ie. #1) above]
as 'fundamentality [yuan], prevalence [heng], fitness [li] and constancy
[zhen]', H6 - SONG/*JIHAD*? [Contention/KAN (ie. #1) below + QIAN (ie.
#6) above] {ie. Self identity - Formula of Autonomy}
+ H1 - MONAD: QIAN [Pure Yang/QIAN (ie. #6) above + QIAN (ie. #6) below]
as MALE, H2 - DUAD: KUN [Pure Yin/KUN (ie. #2) above + KUN (ie. #2)
below] as FEMALE, H3 - TRIAD: ZHUN [Birth Throws/ZHEN (ie. #3) below +
KAN (ie. #1) above] {ie. Formula of Progression of individual phenomena}
= TETRAGRAMMATON HIERARCHY VALUE AS HOMOIOS THEORY OF *NUMBER*.
+ 0, 81, 9(9²+1)/2 = #369 {IE. ORGANIZATION OF THE MYRIAD OR *NUMBER* OF
THINGS (WAN WU) OF SOCIETY AND NATURE}
"And the scribes and Pharisees brought unto him a woman taken in
adultery; and when they had set her in the midst, They say unto him,
'Master, this woman was taken in adultery, in the very act. Now Moses
{taken out; drawn forth} in the law commanded us, that such should be
stoned: but what sayest thou?'
This they said, tempting him, that they might have to accuse him. But
Jesus {He is saved/A saviour; a deliverer} stooped down, and with his
finger wrote on the ground, as though he heard them not. So when they
continued asking him, he lifted up himself, and said unto them, 'He that
is without sin among you, let him first cast a stone at her.'
And again he stooped down, and wrote on the ground. And they which heard
it, being convicted by their own conscience, went out one by one,
beginning at the eldest, even unto the last: and Jesus was left alone,
and the woman standing in the midst. When Jesus had lifted up himself,
and saw none but the woman, he said unto her, Woman, where are those
thine accusers? Hath no man condemned thee?'
She said, 'No man, Lord.'
And Jesus said unto her, 'Neither do I condemn thee: go, and sin no more.'
Then spake Jesus again unto them, saying, 'I am the light of the world:
he that followeth me shall not walk in darkness, but shall have the
light of life.'" [John 8:3-12 (KJV)]
{With the joining together of the two kinds of material force, creation
takes place.} It is by the sage stimulating the hearts and *MINDS* of
men that the entire world finds peace. If we observe how things are
stimulated, the innate tendencies [GING] of Heaven and Earth and all the
myriad things can be seen. {The innate tendencies of Heaven and Earth
and the myriad things are seen in how they are stimulated. Whenever
stimulation takes place, it is a realization of the Dao of Reciprocity,
but if stimulation cannot take place, this means that the things
involved do not belong to the same category of existence. Thus the text
cites marrying a woman to illustrate the principle of common categories.
When beings of the same category of existence do not stimulate and
respond to each other, in each such instance it is because some
overreaching of station occurs. Thus, although a woman is a creature
who should respond to a man, it is necessary for the man to take a place
beneath her, for only then will marriage to her result in good fortune.}
IMAGES: The Lake is above the Mountain: this constitutes the image of
Reciprocity. In the same way, the noble man receives others with
self-effacement [XU, literally, 'emptiness']. {If one receives others
with self-effacement, they will certainly be stimulated and respond to him.}
SEQUENCE: Only after there were Heaven and Earth were there the myriad
things. Only after there were the myriad things were there male and
female. Only after there were male and female were there husband and
wife. Only after there were husband and wife were there father and
child. Only after there were father and child were there sovereign and
minister. Only after there sovereign and minister were there superiors
and subordinates. Only after there were superiors and subordinates did
propriety and righteousness have a medium in which to operate.
IRREGULAR: XIAN [Reciprocity] means 'things will go quickly.'
1ST YIN: Reciprocity is in the big tow. {First Yin is located at the
very beginning of Reciprocity and represents the beginning of
stimulation. Stimulation is located at the extremity [of the body].
Thus there is nothing more than an inclination involved. If one's basic
person if solid and strong, this will not go so far as to damage one's
equanimity (ie. [Origins Latin]: æquanimitas having an even *MIND*;
aequus even animus *MIND*/soul which is a state of psychological
stability and composure which is undisturbed by experience of or
exposure to emotions, pain, or other phenomena that may cause others to
lose the balance of their *MIND*. The virtue and value of equanimity is
extolled and advocated by a number of major religions and ancient
philosophies).}
COMMENTARY: When 'Reciprocity is in the big toe,' the inclination is
directed to the outside. {Fourth Yang [with which First Yin is in
resonance] belongs to the outer [upper] trigram.}
2ND YIN: Reciprocity is in the calf of the leg, which means misfortune,
but if one stays still, he will have good fortune. {Here the Dao of
Reciprocity has moved forward a stage and has left the big toe and
ascended to the calf. The substance of the calf is such that its
movement is impetuous, but to act impetuously when stimulated by
something is a Dao of misfortune. So to follow impetuously here would
result in misfortune, but to stay still would mean good fortune. As
Second Yin does not ride on top of a hard and strong [yang] line [ie. it
is not threatened from below], it can as a consequence stay still and
garner good fortune.}
COMMENTARY: Although beset by misfortune, to stay still here means good
fortune. The compliant will come to no harm. {To be yin and so stay
still realizes the Dao of compliance. Be not impetuous, and stay still,
for compliance will let one avoid harm.}
3RD YANG: Reciprocity is in the thigh, something that is compiled to
follow along, so the inclination to set out here means hard going. {The
thigh as such is something that follows the foot. When one advances, it
cannot control the movement, and when one retreats, it cannot remain
still in place. When stimulation is in the thigh, it indicates someone
whose inclination is to follow others. Such a one's inclination is to
follow others, and those compel him to do so [First Yin, ie. 'Big Toe,'
and Second Yin, ie. 'The Calf'] also act out of baseness or vulgarity
[ie. impetuosity]. So it is because of this that such a one is made to
set forth, and this makes what he should do [assert himself and stay
still] hard going.}
COMMENTARY: 'Reciprocity is in the thigh,' and this one, too, tends not
to stay still, of his inclination is to follow others. Those that
compel him to do so are below [First Yin and Second Yin].
4TH YANG: Constancy results in good fortune, and thus regret is avoided.
You pace back and forth in conservation, and friends follow your
thoughts. {Fourth Yang is located at the beginning of the upper
trigram, is in resonance with First Yin, abides in the *CENTRE* of the
body trigrams, and finds itself above the thighs. When two bodies [male
and female, represented by the two constituent trigrams] begin to
associate and stimulate each other, it is because they share the same
inclination; it is a matter of their hearts or spirits being stimulated
first. Whenever one begins to feel such stimulation yet fails to
control it with rectitude, it will lead to disaster. This is why one
must be sure to practice constancy here, for only then will good fortune
result, and only with good fortune will one manage to avoid any possible
regret. This one begins with a particular stimulation {Fourth Yang is
in resonance with First Yin], but as he fails to realize perfectly the
sum ultimate of all stimulations [ie. enter into an impartial reciprocal
relationship with the entire world], he is never able to reach the point
where he is 'without thought' [ie. impartial] and so only obtains his
own particular clique or faction. This is why the text has it that only
when he paces back and forth in conservation do his friends follow his
particular thoughts [ie. he fails to achieve universal empathy].}
COMMENTARY: 'Constancy results in good fortune, and thus regret is
avoided,' for stimulation here as not brought about harm. {Stimulation
has not been done to cause harm, thus it is possible to rectify matters
and so manage to avoid regret.} 'You pace back and forth in
consternation,' for this one has failed to achieve magnificence and
*GREATNESS*.
5TH YANG: Reciprocity is in the upper back, which amounts to no regret.
{The MEI [upper back] is above the heart and below the *MOUTH*. Moving
forward here does not involve *GREAT* stimulation, and, whereas moving
backward may not be without purpose, that purpose would be shallow or
trivial. This is why the text says that there is merely 'no regret' here.}
COMMENTARY: 'Reciprocity is in the upper back,' so the purpose is trivial.
TOP YIN: Reciprocity is in the jowls, cheeks and tongue. {The Dao of
Reciprocity peters out at this stage. This is why it becomes nothing
more here than words spoken by the *MOUTH* and tongue.}
COMMENTARY: When 'Reciprocity is in the jowls, cheeks and tongue,' it
produces the speech of an overflowing *MOUTH*. {The jowls, cheeks, and
tongue are the instruments by which speech is made. 'When 'Reciprocity
is in the jowls, cheeks, and tongue,' it produces the speech of an
overflowing *MOUTH*.' As even the 'you pace back and forth in
consternation' [of Fourth Yang] indicates that no magnificence or
*GREATNESS* has been achieve, so we understand here that things are so
much more insubstantial at this stage of the 'overflowing *MOUTH*.'}
THE CANON OF SUPREME MYSTERY ON TETRA: 42 - GOING TO MEET
UNDERSTANDING #42 has 17 Categories: #6, #1, #5, #30 = 'Ohel (H169): 1)
son of Zerubbabel; #6, #1, #8, #10, #9, #6, #2 = 'Achiytuwb (H285): 1) a
grandson of Eli; 2) the father of Zadok the priest; #30, #2, #9, #1 =
bata' (H981): 1) to speak rashly or angrily, speak thoughtlessly; 1a)
(Qal) one that babbles, speaks rashly (part.); 1b) (Piel) to speak
rashly, unadvisedly; #30, #3, #6, #3 = Gowg (H1463): 1) a Reubenite, son
of Shemaiah; 2) the prophetic prince of Rosh, Meshech and Tubal, and
Magog; #30, #4, #1, #2, #5 = da'ab (H1669): 1) (Qal) to become faint,
languish; #6, #5, #6, #4, #6, #10, #5 = Howdavyah (H1938): 1) a man of
Manasseh, one of the heads of the half tribe on the east of Jordan; 2) a
man of Benjamin, son of Has-senuah; 3) a Levite, who seems to have given
his name to an important family in the tribe; #30, #8, #2, #2 = Chobab
(H2246): 1) the son of Reuel, the Midianite father-in-law of Moses, also
known as Jethro, and brother-in-law of Moses; #30, #8, #3, #1 = chaga'
(H2283): 1) terror, a reeling (in terror); #8, #30, #4 = cheled (H2466):
1) son of Baanah, the Netophathite, and one of David's mighty warriors;
also spelled 'Heleb' H1328; #9, #2, #1, #30 = tabe'el (H2870): 1) a man
whose son was either in the army of Pekah or the army of Rezin and whom
Pekah and Rezin proposed to make king of Israel Tabeel = 'God is good';
2) an officer of the Persian government in Samaria in the reign of
Artaxerxes; #10, #2, #30 = Yabal (H2989): 1) the son of Lamech by Adah
and brother of Jubal; described as the father of such as dwell in tents
and have cattle; #10, #6, #20, #2, #4 = Yowkebed (H3115): 1) the
daughter of Levi, wife and at the same time aunt of Amram, and the
mother of Moses, Aaron, and Miriam; #5, #20, #2, #6, #4, #5 = kebuwddah
(H3520): 1) abundance, riches, wealth; 2) gloriousness, glorious; #6,
#30, #6 = luw' (H3863): 1) if, oh that!, if only!; 1a) if (unlikely
condition); 1b) if only!, oh that!, would that!; #2, #30, #1, #9 = lat
(H3909): 1) secrecy, mystery, enchantment; 1a) secrecy, secretly; 1b)
mystery, enchantment; #1, #40, #1 = hama (G260): 1) at the same time, at
once, together prep.; 2) together with For Synonyms see entry 5807; #4,
#10, #20, #8 = dike (G1349): 1) custom, usage; 2) right, just; 3) a suit
at law; 4) a judicial hearing, judicial decision, esp. sentence of
condemnation; 5) execution of a sentence, punishment; 6) the goddess
Justice, avenging justice; 5a) to suffer punishment;
HEAD: Yin ch'i takes shape below. Things all turn toward it to welcome it.
This tetragram begins the second half of the Mystery, which is assigned
to the latter half of the calendar year. In this period yin ch'i grows
stronger every day. In contrast with HEAD texts of the preceding
forty-one tetragrams, therefore, each HEAD text from now on will open
with the phrase 'yin ch'i'. Still, aside from this, there are few
indications in this season of late summer that yang ch'i is losing
control. For a while longer, yang will seem to continue at the height of
its powers. The myriad things, in consequence, must go against the
apparent prevailing trend in order to align themselves with this new
cosmic trend as they come to maturity; hence, the reference to 'turning'
to welcome yin ch'i.
This tetragram, like its predecessor, considers the themes of
'stimulus,' 'response,' and 'mutual influence'; it presumes that by
simple laws of mutual attraction and mutual repulsion change in one part
of the universe immediately alters all other entities that are
categorically related to it. (See Key Terms on correlative thinking).
Here the Mystery mainly focuses upon aspects of physical and political
responsiveness, which correspond to two paradigms of strong sympathetic
response:
- sexual relations between husband and wife; and
- the mutual dependence of ruler and subject.
While the spread of mutual influence is often slow, as the imagery
emphasizes, such influence is eventually pervasive.
Appraisal 1: Meeting another, he does not respond.
Lacking the good, he is perverse.
Fathoming 1: In meeting another, not responding
Means: He is not one whom you should join.
For some reason, a preliminary meeting potential partners fails to
induce a climate of mutual sympathy. At least one of the parties must be
at fault since a true meeting of the *MINDS* depends on virtue. It would
be counterproductive, as well as wrong, to form an alliance with an evil
person. The gentle person is careful to make friends only with people of
his or her own sort.
Appraisal 2: The scaly dragon, plunging to the depths
Induces its eggs on the heights to quicken.
Though some men talk in darkness,
The Hundred Clan respond to them.
Fathoming 2: Transformations by dragons in hiding
Means: The *CENTRE* essence is integrity.
According to legend, the female scaly dragon leaves her watery abyss to
deposit her eggs on a mountainside before returning to deep waters.
Miraculously, at the right time the eggs hatch spontaneously (ie. [YOD
(#10) = #10] + [YOD (#10) + HE (#5) = #15] + [YOD (10) + HE (5) + VAV
(6) = #21] + [YOD (10) + HE (5) + VAV (6) + HE (5) = #26] GIVES A TOTAL
OF #72), revealing in each a tiny, but fully individuated dragonlet--all
without direct intervention by their mother. A second legend says that
the egg of a scaly dragon is produced from the mating of a snake and
pheasant. The egg is then drawn irresistibly to watery pools, where the
egg metamorphoses (ie. [1 x HE (#5) = #5] + [2 x VAV (#6) = #12] + [3 x
HE (5) = #15] + [4 x YOD (10) = #40] GIVES A TOTAL OF #72) into a
dragon. Both traditions reflect the Chinese notion of mutual interaction
by category, by which transformations over time and space take place by
laws of mutual sympathy, rather than Newtonian laws of cause-and-effect.
The dragon, of course, stands for the *MORAL* superior, especially the
ruler; the egg, for the less developed human being. Though both parties
seem to inhabit entirely different spheres, the *MORAL* superior
miraculously affects others, who learn by suasive (ie. [formal]: serving
to persuade) influence to develop properly into full human beings.
Appraisal 3: The quintessential stuff of things
Travels subtly back and forth.
Ill omens precede the quickest senses.
Fathoming 3: The essence, all unseen, goes back and forth.
Means: Evil omens are proof of blame.
Since each of the myriad things is composed of numinous ch'i in some
sense all parts of the cosmos can resonate with others because of their
underlying sympathy. The gods and spirits are only the most exquisitely
sensitive (and therefore, reactive) members of the universe since their
constitutive ch'i is particularly subtle and concentrated
('quintessential'). By definition, the sage has acquired similar divine
powers of perception. Omen theory tells us that the gods, spirits, and
sages react immediately to the slightest *MORAL* shift on the part of
other human beings. Even such swift reactions, however, lag behind the
spontaneous production of portents in the cosmos. The merest inclination
towards evil on the part of those in power, for example, produces
serious dislocations in the starry heavens. In this Appraisal, dedicated
to the transition from thought to action, we are reminded that our
innermost thoughts soon prompt visible reactions. We must take special
care, then, not to depart from the Way, lest we disorder the entire
cosmic fabric.
Appraisal 4: For trousers, there are always tops,
And for men with eyes shiny as pearls,
Women with lashes curving like hooks.
This is right and good.
Fathoming 4: Trousers matched to tops
Means: Yin stimulates yang.
Sexual attraction is proper and natural, so long as the partners are
suitably mated; without it, the human race could not continue. Here the
luminously clear pupils of the man's eyes indicate his upright
character, while the gentle curve of the woman's lashes suggests her
willingness to respond sexually. Several points in the poem should be
noted. Trousers and tops point to penis and breasts, but the Chinese
assumed that it is the woman who often plays the role of sexual
initiator. Then comes the play upon pearls and fishhooks: both belong to
the watery realm, and sexual intercourse promotes the production of
watery fluids. Finally, the fishhook is used to catch fish and oysters,
while the seductive curve of the eyelashes 'hooks' a man.
Appraisal 5: When yellow rides high,
It obstructs the good.
Fathoming 5: That yellow's rise bodes ill
Means: One cannot make friends with it.
Yellow as the colour assigned to the *CENTRE* is usually auspicious.
Here, the problem is that yellow mounts to the top position. (This may
refer to the increasing ascendancy of yin ch'i following the summer
solstice). Yellow no longer knows its place, so its characteristic
virtues of self-abnegation (ie. the denial or abasement of oneself),
loyalty, and good faith utterly. Perhaps a trusted sub-ordinate intends
to usurp his superior's position, for the word 'rises' also means 'to
bully'. Those with *GREAT* ambitions make the worst allies.
Appraisal 6: Black Heaven meets Yellow Earth.
Their ideas interact, one upon the other.
Fathoming 6: Black and yellow meeting
Means: They respond by type.
Black is the colour of Heaven; yellow, that of Earth. The interaction of
these two cosmic powers is said to produce timely wind and rain, which
all the myriad things depend upon for life. As the Changes says:
Heaven and Earth come together, and all the myriad things are
transformed in pristine form. Male and female blend their essences, and
the myriad things are transformed and engendered.
All successful relations between partners are modelled on these
momentous cosmic meetings. Since all things respond by type, the good
person cannot attract evil friends, and more that the mating call of a
warbler could attract a hawk.
Appraisal 7: From a distance, he glares in anger.
Coming nearer he knocks him down.
To meet with a father should be happy.
Fathoming 7: Glaring from afar, striking when near,
Means: He has lost the idea of 'father'.
By rights, the bond between the parent and child should be the most
intimate of all human relations. Here instead, father and son are
estranged, presumably because of the son's lack of virtue. (A truly
virtuous son would continue to esteem even the worst father, as the
ancient sage-king Shun is said to have done). So serious is the
estrangement that a blow is struck, though by Chinese law a child who
struck a parent faced the death penalty. This injustice indicates the
bitter opposition that prevails between superior and inferior at all levels.
Appraisal 8: Seeing blood pour through the *GATES*,
He keeps it away from the *CENTRE* court.
Fathoming 8: Seeing blood enter the *GATES*
Means: By worthiness he protects himself.
Trouble appears on the scene. The wise person prevents more pervasive
disaster (the inner courtyard symbolises the inmost self and the core of
any social unit) by virtuous action and the reliance on good advisors
(ie. by using one's own worth and that of others).
Appraisal 9: Damps that meets the foot of the bed
Seeps into the adjoining room.
Fathoming 9: Damp meeting to foot of the bed
Means: The collapse occurs within.
Like damp spreading throughout the house, contagion is now pervasive.
Since the problem is water (aligned with yin ch'i), the problem may well
have arisen because of evil women or sub-ordinates. Though the change
has been gradual, by the end of the cycle in Appraisal 9, the inner
bases of self and society are so completely rotten that evil cannot be
easily destroyed. Such ruin is 'total' in that it involves all parts,
both high and low; the immanent collapse will soon engulf all members of
society.
Nous: #58
Time: 02:35 hrs
Date: 2016.4.29
Torah: #20 #5 #400 %81 = #20
Dao: Political Reversal, Adaptation to Change
Tetra: #29 - Decisiveness
I-Ching:H43 - Resolution, Displacement, Parting, Break-through
Latin: Erector {Adorable God} Alt: Poiel {*MOUTH* of God} {
1. TO OBTAIN *BLESSING* AND PROTECTION AGAINST EVIL SPIRITS
2. AGRICULTURAL PRODUCE
3. THE *HUNT*
4. Asicat
}
Methuselah {Man of the dart/javelin (weapon, missile, sprout), He has
sent his death}
***@zen: 4, row: 1, col: 2, nous: 58 [Super: #285 / #29 - Deeming,
Non-Assertion; I-Ching: H36 - Suppression of the Light,
Sinking/Darkening of the Light, Brilliance injured, Intelligence hidden;
Tetra: 67 - Darkening, Ego: #282 / #58 - Political Reversal, Adaptation
to Change; I-Ching: H43 - Resolution, Displacement, Parting,
Break-through; Tetra: 29 - Decisiveness]
SUPER (MALE) IDEA: #285 HAS 11 CATEGORIES:
#2, #2, #20, #6, #200, #10, #5, #40 = bekowr (H1060): 1) firstborn,
firstling; 1a) of men and women; 1b) of animals; 1c) noun of relation
(fig.); #30, #3, #2, #200, #10, #40 = geber (H1397): 1) man, strong man,
warrior (emphasising strength or ability to fight); #4, #20, #200, #6,
#50, #5 = dikrown (Aramaic) (H1799): 1) record, memorandum; #5, #40,
#20, #10, #200, #10 = Makiyriy (H4354): 1) the descendants of Machir the
father of Gilead; #40, #40, #200, #5 = Marah (H4785): 1) the spring with
bitter water which was 3 days travel from the crossing place of the Red
Sea in the peninsula of Sinai; #6, #70, #3, #6, #200 = `aguwr (H5693):
1) name of a bird; 1a) perhaps a thrush, swallow, crane; #70, #200, #4,
#10, #1 = `arad (Aramaic) (H6167): 1) wild ass; #5, #70, #200, #10 =
`Eriy (H6180): 1) descendants of Eri, the son of Gad;
#40, #100, #90, #10, #5, #40 = qatseh (H7097): 1) end, extremity; 1a)
end, *MOUTH*, extremity; 1b) border, outskirts; 1c) the whole (condensed
term for what is included within extremities); 1d) at the end of (a
certain time);
"And he will lift up an ensign to the nations from far, and will hiss
unto them from the end {qatseh-end [H7097]: #285} of the earth: and,
behold, they shall come with speed swiftly:" [Isaiah 5:26]
"They come from a far country, from the end of heaven, even the LORD,
and the weapons of his indignation, to destroy the whole land." [Isaiah
13:5]
"A noise shall come even to the ends {qatseh-end [H7097]: #285} of the
earth; for the LORD hath a controversy with the nations, he will plead
with all flesh; he will give them that are wicked to the sword, saith
the LORD." [Jeremiah 25:31]
#5, #80, #5, #10, #80, #5, #100 = epeiper (G1897): 1) since indeed,
since at all events; #5, #80, #30, #5, #70, #40, #5, #50 = pleo (G4126):
1) to sail, navigate, travel by ship;
DAO TE CHING ON SECTION #29 - DEEMING, NON-ASSERTION;
As for those who would like to take all under Heaven and act on it, the
way I see it, such action would never end, because all under Heaven is
the numinous *VESSEL*.
COMMENT: 'Numinous' [SHEN] is that which is formless [WUXING] and
infinite [WUFANG]. A *VESSEL* [QI] is something formed by combined
together [HECHENG]. But because it [all under Heaven] is composed
without form, we refer to it as 'the numinous *VESSEL*.'
Which cannot be acted on. One who acts on it will destroy it; one who
tries to grasp it will lose it.
COMMENT: The myriad folk follow nature [ZIRAN: as equivalent to Greek
and Jewish Christian Biblical notion of the COURSE-trochos OF
NATURE-genesis [James 3:5-9]] in forming their natures [XING]. This is
why one can act in accordance with them but not act on them, can
identify with them but not interfere with them. People have their
constant nature, so if one tries to create something artificial out of
them, he is sure to destroy them. People have their comings and goings,
so if one tries to grasp them, he is sure to lose them.
Thus some people tend to lead and some follow; some breathe in through
the nose and some blow out through the *MOUTH*; some are strong and some
weak; and some are energetic and some lazy. As this is so, the sage
rids them of extremism, extravagance, and complaisance.
COMMENT: All these examples of 'some,' because people alternate between
cooperation and obstinacy, advocate that one should not take action
against or interfere with them. The sage thoroughly understands what
human nature [XING] is by nature and allows the innate tendencies [QING]
of all the myriad folk full expression. Therefore he follows and dos
not act, complies and does not interfere. He eliminates what leads
people astray and gets rid of what confuses them. Therefore,
hearts/*MINDS* freed from disorder, *HUMAN* *NATURE* (ie. HOMO[iOS]
SAPIEN[T]) *IS* *ALLOWED* *TO* *FULFILL* *ITSELF*.
I CHING ON HEXAGRAM H36 - SUPPRESSION OF THE LIGHT, SINKING/DARKENING OF
THE LIGHT, BRILLIANCE INJURED, INTELLIGENCE HIDDEN;
JUDGMENT: Suppression of the Light is such that is fitting to practice
constancy in the face of adversity.
COMMENTARY: When the light has gone into the earth, there is Suppression
of the Light.
WANG BI COMMENTS: further on this hexagram in section seven of his
General Remarks: Within MINGYI [Suppression of the Light, Hexagram 36]:
The ruler of darkness here is located at Top Yin. First Yang is the
farthest from it, and this is why it says: ‘this noble man on the move.’
The fifth line is the closest to it, yet adversity there cannot drown
it. This is why the Commentary on the Images for Fifth Yin] says: ‘The
constancy of a viscount of JI is such that his brilliance cannot be
extinguished.’ The third line is located where the light is at its
brightest [at the top of the bottom trigram LI (Cohesion, Fire)], the
place from which is launched the expedition into the darkness [the upper
trigram KUN (Earth, Pure Yin, ie. the Dark)]. This is why the text
says: ‘On a southern *HUNT* ... he captures the *GREAT* chief [Top Yin].’
+ H1 - MONAD: QIAN [Pure Yang/QIAN (ie. #6) above + QIAN (ie. #6) below]
as MALE, H2 - DUAD: KUN [Pure Yin/KUN (ie. #2) above + KUN (ie. #2)
below] as FEMALE, H3 - TRIAD: ZHUN [Birth Throws/ZHEN (ie. #3) below +
KAN (ie. #1) above] {ie. Formula of Progression of individual phenomena}
Inside all cultivation and light and outside all yielding and obedience,
so should one be when beset with great adversity, as was King Wen (the
father of King Wu who overthrew the Shang and founded the Zhou State
(1122 BCE) was, supposedly, the long-suffering vassal of Zhou, the
wicked last Shang king). ‘It is fitting to practice constancy in the
face of adversity’ means to keep one’s brilliance in the dark. Though
there is adversity within, yet one should be able to rectify his will,
as did viscount of JI (was an uncle of Zhou, the wicked last Shang king.
He first tried to remonstrate with his nephew and then, when he saw
that it was to no avail, withdrew from court).
IMAGES: ‘The light has gone into the earth’: this constitutes the image
of the Suppression of Light. In the same way, the noble man oversees
the mass of common folk. {One who displays brilliance in overseeing the
mass of common folk will harm them and make them false.
WANG BI COMMENTS: ‘Those of antiquity who excelled at practicing the Dao
did not use it to enlighten the common folk but to keep them stupid.’
Wang Bi comments: ‘Enlightened’ here means two have too much knowledge
and to be artful and crafty, something that harms one’s pristine
simplicity. ’Stupid’ means to preserve one’s true nature
unselfconsciously and to be in accord with nature. ‘Enlightened’ here
translates MING, the ‘light’ and ‘brilliance’ and MINGYI (Suppression of
the Light).
This is why one should take cover to nourish his rectitude and should
keep his brilliance suppressed to oversee the masses (This an all
subsequent test set off in this manner is commentary by Wang Bi).} It
is by keeping it dark that brilliance is had. {It is by keeping one’s
brilliance hidden within (ie. ENCAPSULATED KNOWLEDGE) that one really
achieves brilliance, for when one’s brilliance is displayed without, but
will be shunned as *ARTFULNESS* (*ESPECIALLY* *CLEVER* *OR* *SKILFUL*
*IN* *A* *CUNNING* *WAY* *BY* *USE* *OF* *CRAFTINESS* *AS* *ACHIEVING*
*ONE’S* *AIMS* *BY* *INDIRECT* *OR* *DECEITFUL* *METHODS* *AS*
[*INFORMALLY*] *INVOLVING* *OR* *RELATING* *TO* *THE* *MAKING* *OF*
*OBJECTS* *BY* *HAND*):
#0 - *CENTRE* ... #15 (9) ... #34 (16) … #65 (25) … #111 (36) … #175
(49) ... #260 (64 - I CHING) ... #369 (81 - DAO TE CHING)
“Now the serpent was more subtle {(H6175) cunning (usually in a bad
sense):—crafty, prudent, subtle
Passive participle of (H6191): A primitive root; properly to be (or
make) bare; but used only in the derived sense (through the idea perhaps
of smoothness) to be cunning (usually in a bad sense):- beware, take
crafty [counsel], be prudent, deal subtilely
} than any beast of the field which the LORD God had made. And he said
unto the woman, Yea, hath God said, Ye shall not eat of every tree of
the garden?
And the woman said unto the serpent, ‘We may eat of the fruit of the
trees of the garden: But of the fruit of the tree which is in the midst
of the garden, God hath said, Ye shall not eat of it, neither shall ye
touch it, lest ye die.’ And the serpent said unto the woman, ‘Ye shall
not surely die: For God doth know that in the day ye eat thereof, then
your eyes shall be opened, and ye shall be as gods, knowing good and
evil.’” [Genesis 3:1-5 (KJV)]
OSIRIS (#34 CE = JUPITER) is depicted "enthroned as king of the Dead,
according to a Book of the Dead (a funerary papyrus). He is worshipped
by the dead man and his wife, who have passed over to the afterlife by
following in Osiris' footsteps." [p 198]
According to a Book of the Dead (papyrus) it is shown as equating the
serpent meta-descriptor prototype as being the equivalent of ROSH HA SATAN.
#34 (8 - Kan/OPPOSITION: H46 - Climbing, Moving/Pushing Upward,
Ascending as #3 - Political Prescriptions, Quietude [SUPER (MALE) IDEA:
#274/ EGO (FEMALE) IDEA: #333]) ...
Latin: Facies {God above all things} Alt: Anael {Ship of God} {
1. SERVES TO OBTAIN THE FRIENDSHIP OF A PERSON
2. ASTRONOMY & PHYSICS
3. THE SENSITIVITY OF THE HEART
4. Ptiau
}
WANG BI COMMENTS: further on this hexagram in section seven of his
General Remarks: Within DAZHUANG [*GREAT* Strength, Hexagram 34]: It
never happens that a person who violate modest and exceeds the bounds of
propriety is also able to perfect his strength. Therefore it is a fine
thing here that yang lines all occupy yin positions. To have strength
occupy a modest position will result in that strength becoming
perfected, but to have strength occupy a position of strength will
result in ‘butt[ing] a hedge.’
This is discussed within 3RD YANG of Hexagram 34 as: The petty man
considers this an opportunity for his strength, but the noble man
considers it a trap, for even with constancy there would be danger, as
when a ram buts a hedge and finds its horns deprived of power.
WANG BI COMMENTS: On the words within Third yang seem problematic: WANG
(trap) and LEI (deprived of power). The WANG that Wang Bi glosses as
WANG (net, trap, to net, entrap, entangle, etc), ‘get himself entangled’
(LUO JI), actually means ‘negate,’ ‘nullify,’ or simply ‘not.’
This is how Cheng Yi (1033-1107 CE) and Zhu Xi (18 October, 1130 - 23
April, 1200 CE) take it, and their interpretation would read like: ‘The
noble man considers that it is not so.’ (ie. that he is not really
strong here of that his strength is nullified by the circumstances).
The basic meaning of LEI is ‘worn out,’ ‘tired,’ ‘weak,’ weakened.’
Wang Bi seems to understand LEI in this way in his commentary on First
Yin of GOU (Encounter), Hexagram 44:
Cheng Yi and Zhu Xi glosses it similarly as LEIKUN (tired out) and KUN
(tired), respectively, but Kong Yingda (574-648 CE) glosses it as JULEI
CHANRAO (ensnared and entangled).
{Third Yang occupies a position of extreme strength, and, as a yang line
that occupies a yang position, it represents one who would imply his
strength. Thus the petty man considers this an opportunity to exercise
his strength, but the noble man considers it a chance to get himself
entangled. If one exercises his strength under such circumstances in
which there is danger in spite of constancy, even if he were a ram that
repeatedly used its strength to butt a hedge, would not his strength
always be deprived of power?}
COMMENTARY ON THIS IMAGE: ‘The petty man considers this an opportunity
for his strength,’ but the noble man thinks it a trap.
"And when they heard that, they lifted up their voice to God with one
accord, and said, Lord, thou art God, which hast made:
HEAVEN [+ 0, H27 - YI [Nourishment/ZHEN (ie. #3) below + GEN (ie. #8)
above], H54 - GUIMEI [Marrying Maid/DUI (ie. #7) below + ZHEN (ie. #3)
above] {ie. Realm of its Nature as Heaven - Formula of Universal Law}], and
EARTH [+ 0, H9 - XIAOXU [Lesser Domestication/QIAN (ie. #6) below + SUN
(ie. #4) above], H18 - GU [Ills to Be Cured/SUN (ie. #4) below + GEN
(ie. #8) above] {ie. System's Cosmology as Earth - Formula of
Humanity}], and the
SEA [+ 0, H3 - ZHUN [Birth Throws/ZHEN (ie. #3) below + KAN (ie. #1)
above] as 'fundamentality [yuan], prevalence [heng], fitness [li] and
constancy [zhen]', H6 - SONG/*JIHAD*? [Contention/KAN (ie. #1) below +
QIAN (ie. #6) above] {ie. Self identity - Formula of Autonomy}],
And all that in them is:
= TETRAGRAMMATON HIERARCHY VALUE AS HOMOIOS THEORY OF *NUMBER*.
+ 0, 81, 9(9²+1)/2 = #369 {IE. ORGANIZATION OF THE MYRIAD OR *NUMBER* OF
THINGS (WAN WU) OF SOCIETY AND NATURE}
Who by the mouth of thy servant David {well beloved; dear} hast said,
‘Why did the heathen rage, and the people imagine vain things? The kings
of the earth stood up, and the rulers were gathered together against the
Lord, and against his Christ. For of a truth against thy holy child
Jesus {He is saved/A saviour; a deliverer} of Nazareth {Sovereign; one
chosen or set apart; separated; crowned; sanctified} whom thou hast
anointed, both Herod {son of a hero}, and Pontius {marine; belonging to
the sea; bridged} Pilate {armed with a dart; close pressed, firm}, with
the Gentiles, and the people of Israel {who prevails with God}, were
gathered together, For to do whatsoever thy hand and thy counsel
determined before to be done.
And now, Lord, behold their threatenings: and grant unto thy servants,
that with all boldness they may speak thy word, by stretching forth
thine hand to heal; and that signs and wonders may be done by the name
of thy holy child Jesus. And when they had prayed, the place was shaken
where they were assembled together; and they were all filled with the
Holy Ghost, and they spake the word of God with boldness.” [Acts 4:24-31
(KJV)]
This is discussed within 1ST YIN of Hexagram 44 as: This one should be
tied to a metal brake, and for him to practice constancy would mean good
fortune. But if one here were to set forth something, he would suffer
misfortune, for it would be like a weak pig [sow] that but stoves to
romp around. {Metal is a tough, hard substance. A brake [NI] is a
governor (eg. Pontius Pilate) that controls motion, which here refers to
Fourth Yang {ie. For this one to make a move without the support of the
common folk (at a distance from them), that is, to act once he has lost
resonance with them, would mean misfortune}. First Yin is located at
the beginning of Encounter. It is a single soft and weak [yin] line,
yet carries five hard and string [yang] lines. Such a one embodies an
impatient nature, so when he meets with opportunities, he tends go
through with them, to go every which way with no one in control, utterly
at the mercy of his own inclinations. The soft and weak are persons who
cannot do without someone else leading them, and the Dao of the servant
woman and the subordinate is such that they cannot fail to practice
constancy.
This is why First Yin must be tied to the line with which it is in a
correct resonate relationship, for only then can it practice constancy
and have good fortune. ‘A weak [LEI] pig’ here means ‘a sow.’ In a
group of pigs, the boar is string, and the sow is weak, and this is why
the text calls this one ‘a week [LEI] pig.’ FU [sincere, trust] is like
the WU in WUZAO [strive (work at nothing but) to be frivolous, strive to
indulge one’s impatience].
One who is yin in nature and impatient in attitude is exemplified
especially well by the ‘weak pig [sow]. The text here talks about a yin
person who does not practice constancy and thus breaks away fro mteh one
who should be doing the leading. To express the ugliness of this
lascivious behaviour, the text lines it to the wilfulness of the ‘weak
pig’ that ‘but strive to romp around.’}
COMMENTARY ON THIS IMAGE: ‘This one should be tied to a metal brake,’
for the Dao of the soft and weak is to be led [ie. controlled].
WANG BI COMMENTS: On Lao tzu’s DAO TE CHING SECTION #65 CE (9 -
Shu/BRANCHING OUT: H19 - Overseeing, Approaching, Nearing, The forest as
#14 - Praising the Mysterious (Metaphysics) [SUPER (MALE) IDEA: #404/
EGO (FEMALE) IDEA: #359]) ...
Latin: Refugium {Supreme Being} Alt: Chamyah {In the Midst of God} {
1. HELPS OBTAIN WISDOM & KNOWLEDGE
2. PHILOSOPHERS & THE ENLIGHTENED
3. VIRTUE IN SOLITUDE FROM WORLDLY CONCERNS
4. Oroasoer
}
NERO (#666) (Latin: Nerō Claudius Caesar Augustus Germanicus; 15
December 37 - 9 June 68 CE) was Roman Emperor from 54 to 68 CE, and the
last in the Julio-Claudian dynasty. Nero was adopted by his great-uncle
Claudius to become his heir and successor, and acceded to the throne in
54 following Claudius' death.
Nero focused much of his attention on diplomacy, trade and enhancing the
cultural life of the empire, ordering theatres built and promoting
athletic games, but according to the historian Tacitus (writing one
generation later) he was viewed by the Roman people as compulsive and
corrupt. During his reign, the redoubtable general Corbulo conducted a
successful war and negotiated peace with the Parthian Empire. His
general Suetonius Paulinus crushed a revolt in Britain. Nero annexed the
Bosporan Kingdom to the empire and may have begun the First Jewish–Roman
War.
In 64 CE, most of Rome was destroyed in the Great Fire of Rome.
Suetonius, writing a generation later claims that many Romans believed
Nero himself had started the fire, in order to clear land for his
planned palatial complex, the Domus Aurea. In 68 CE, the rebellion of
Vindex in Gaul and later the acclamation of Galba in Hispania drove Nero
from the throne. Facing a false report of being denounced as a public
enemy who was to be executed, he committed suicide on 9 June 68 CE (the
first Roman emperor to do so). His death ended the Julio-Claudian
dynasty, sparking a brief period of civil wars known as the Year of the
Four Emperors. Nero's rule is often associated with tyranny and
extravagance. He is known for many executions, including that of his
mother, and the probable murder by poison of his stepbrother Britannicus.
Nero was rumoured to have had captured Christians dipped in oil and set
on fire in his garden at night as a source of light. This view is based
on the writings of Tacitus, Suetonius and Cassius Dio, the main
surviving sources for Nero's reign, but a few sources paint Nero in a
more favourable light. Some sources, including some mentioned above,
portray him as an emperor who was popular with the common Roman people,
especially in the East. Some modern historians question the reliability
of ancient sources when reporting on Nero's tyrannical acts. [Wikipedi
2016:Nero]
----------
If one goes further and uses artful craftiness to prevent the common
folk from being false, as they will see through this craftiness, they
will thwart such efforts and shun him. Cheng Yi (1033-1107 BCE)
interprets the Commentary on the Images to MINGYI very differently:
Brightness is the means by which illumination is had. The noble man
never fails to illuminate things, but if he were to use an excess of
brightness, it would do harm to his powers of scrutiny. Who one uses
too much scrutiny, though he may complete what has to be done, he will
be deficient in the ‘vast power to accommodate’ [see Hexagram 2, KUN
{Pure Yin), Commentary of the Judgments].
+ H1 - MONAD: QIAN [Pure Yang/QIAN (ie. #6) above + QIAN (ie. #6) below]
as MALE, H2 - DUAD: KUN [Pure Yin/KUN (ie. #2) above + KUN (ie. #2)
below] as FEMALE, H3 - TRIAD: ZHUN [Birth Throws/ZHEN (ie. #3) below +
KAN (ie. #1) above] {ie. Formula of Progression of individual phenomena}
Thus the noble man ... does not utilize his powers of bright scrutiny to
the utmost but instead uses a muted approach (ie. hence the manner of
the Apostle Paul’s {small; little} judicial appeal and approach to
caesar), for only then will he be able to treat others with tolerance
and bring harmony to the masses.
"Some men’s sins are open beforehand, going before to judgment; and some
men they follow after. Likewise also the good works of some are manifest
beforehand; and they that are otherwise cannot be hid.
Let as many servants as are under the yoke count their own masters
worthy of all honour, that the name of God and his doctrine be not
blasphemed.
And they that have believing masters, let them not despise them, because
they are brethren; but rather do them service, because they are faithful
and beloved, partakers of the benefit. These things teach and exhort. If
any man teach otherwise, and consent not to wholesome words, even the
words of our Lord Jesus Christ, and to the doctrine which is according
to godliness;
He is proud, knowing nothing, but doting about questions and strifes of
words, whereof cometh envy, strife, railings, evil surmisings, Perverse
disputings of men of corrupt *MINDS*, and destitute of the truth,
supposing that gain is godliness: from such withdraw thyself.
But godliness with contentment is great gain.
For we brought nothing into this world, and it is certain we can carry
nothing out. And having food and raiment let us be therewith content.
But they that will be rich fall into temptation and a snare, and into
many foolish and hurtful lusts, which drown men in destruction and
perdition. For the love of money is the root of all evil: which while
some coveted after, they have erred from the faith, and pierced
themselves through with many sorrows. But thou, O man of God, flee these
things; and follow after righteousness, godliness, faith, love,
patience, meekness. Fight the good fight of faith, lay hold on eternal
life, whereunto thou art also called, and hast professed a good
profession before many witnesses.
I give thee charge in the sight of God, who quickeneth all things, and
before Christ Jesus, who before Pontius Pilate witnessed a good confession;
That thou keep this commandment without spot, unrebukeable, until the
appearing of our Lord Jesus Christ: Which in his times he shall show,
who is the blessed and only Potentate, the King of kings, and Lord of
lords; Who only hath immortality, dwelling in the light which no man can
approach unto; whom no man hath seen, nor can see: to whom be honour and
power everlasting. Amen.
Charge them that are rich in this world, that they be not high-minded,
nor trust in uncertain riches, but in the living God, who giveth us
richly all things to enjoy; That they do good, that they be rich in good
works, ready to distribute, willing to communicate; Laying up in store
for themselves a good foundation against the time to come, that they may
lay hold on eternal life.
O Timothy {honor of God; valued of Go}, keep that which is committed to
thy trust, avoiding profane and vain babblings, and *OPPOSITIONS* *OF*
*SCIENCE* (*GNOSIS*) *FALSELY* *SO* *CALLED*: *WHICH* *SOME*
*PROFESSING* *HAVE* *ERRED* *CONCERNING* *THE* *FAITH*. Grace be with
thee. Amen.” [1 Timothy 5:24-6:21 (KJV)]
----------
It is by keeping it dark that brilliance is had. {It is by keeping
one’s brilliance hidden with our that one really achieves brilliance,
for when one’s brilliance is display without, it will be shunned as
*ARTFULNESS*
SEQUENCE: Going forward is sure to involve getting wounded. This is why
JIN [Advance, Hexagram 35] is followed by MINGYI [Suppression of the
Light]. YI here means ‘wounding.’
IRREGULAR: MINGYI [Suppression of the Light] indicates castigation
(reprimand someone severely).
1ST YANG: Suppression of the Light finds this one in flight, keeping his
wings folded. This noble man on the move does not eat for *THREE*
*DAYS*. Whenever he sets off to a place, the host there has something
to say about it. {The ruler of Suppression of the Light is located at
Top Yin, which represents the darkest dark. First Yang is located at
the beginning of the hexagram, the furtherest from adversity,
Suppression of the Light makes him flee far. In order to conceal his
movements completely, he does not follow well-worn raids. Thus the text
says: ‘Suppression of the Light finds this one in flight.’ Filled with
dread, he makes his way, his movements reflecting the fact that he dares
not attract attention. This is why the text say ‘keeping his wings
folded.’ His journey is prompted by his esteem for righteousness, thus
the text says ‘this noble man on the move.’ His will is fixed anxiously
on moving along, so, though hungry, he does not take time to eat. Thus
the text says ‘does not eat for *THREE* *DAYS*.’ As this one differs
from his fellow men to an utmost degree, when he approaches someone as
such, that person is sure to be suspicious of him. Thus the text says:
‘Whenever he sets off to a place, the host there has something to say
about it.’}
"Pope Francis says the recent attacks on innocent people in Europe,
including the murder of a priest in France, is proof that 'the world is
at war'.
The head of the Catholic Church described Father Jacques Hamel, who [@
0930 HOURS ON 26 JULY 2016 / 1750 HOURS ON 26 JULY 2016] was forced to
his knees by suspected militants who then slit his throat, as a saintly
priest, but said he was one of many innocents who had died.
'The word that is being repeated often is insecurity, but the real word
is war,' he said.
'Let's recognise it. The world is in a state of war in bits and pieces,'
he said, adding that *the* *attacks* *could* *be* *seen* *as* *another*
*world* *war*, *specifically* *mentioning* *World* *War* *I* *and* *II*.
"Now there is this one (war). It is perhaps not organic, but it is
organised and it is war.
"*We* *should* *not* *be* *afraid* *to* *speak* *this* *truth*. *The*
*world* *is* *at* *war* *because* *it* *has* *lost* *peace*."
About 15 minutes later, after an adviser spoke to him, Pope Francis took
the microphone again as he was leaving the journalists' section in the
plane and said he wanted 'to clarify' that he was not referring to a war
of religion.
'*Not* *a* *war* *of* *religion*. There is a war of interests. There is
a war for money. There is a war for natural resources. *There* *is* *a*
*war* *for* *domination* *of* *peoples*. *This* *is* *the* *war*," he said.
'All religions want peace. Others want war. Do you understand?'
Upon his arrival in Poland to celebrate World Youth Day, Pope Francis
also took on Poland's conservative Government, implicitly criticising
its anti-immigration stance.
In a speech to President Andrzej Duda and his Government in Krakow's
historic Wawel Castle, he pointedly called for "a spirit of readiness to
welcome those fleeing from wars and hunger, and solidarity with those
deprived of their fundamental rights".
'This means doing everything possible to alleviate the suffering while
tirelessly working with *wisdom* and constancy for *justice* and
*peace*, *bearing* *witness* *in* *practice* *to* *human* *and*
*Christian* *values*,' he said.
The Pontiff's five-day trip to Krakow is taking place in the shadow of a
predecessor, John Paul, who has cult-like status in Poland for his role
in inspiring his native country to stand up to communist rule in the
1980s. [ABC/Reuters, "Killing of innocents proof 'the world is at war',
says Pope Francis" By European Correspondent Lisa Millar in Rome 0849
HOURS ON 28 JULY 2016 (AEST)]
-
http://www.abc.net.au/news/2016-07-28/pope-says-killing-of-innocents-proof-world-is-at-war/7667350
COMMENTARY: When a ‘noble man is on the move,’ he does not eat out of a
sense of righteousness.
2ND YIN: Suppression of the Light finds this one wounded in the left
thigh, but he is saved by a horse’s strength and as a result has good
fortune. [See also HUAN (Dispersion) as Hexagram 59, First Yin] {To be
‘wounded in the left thigh’ means that one cannot be strong in his
movements. Second Yin fills a central position [adheres to the Mean]
with softness and compliance. This one suppresses his brilliance, and,
as result, if he were to advance, he would not seem difference from his
fellow men, and, if he were to retreat, he would not draw closer to
adversity. He is neither suspected nor feared, of he ‘takes compliance
as his rule.’ Therefore ‘he is saved by a horse’s strength and as a
result has good fortune.’ Here one does not ‘keep his wings folded,’
and only because of that does he manage to make his escape.}
[POLAND: 1937 HOURS ON 28 JULY 2016]: The moment Pope Francis, 79, FALLS
OVER during Mass in front of a TV audience of millions while visiting
Poland's holiest site.
Pope Francis stumbled at the altar and had to be helped to his feet
during Mass at Poland's Jasna Gora Monastery.
The 79-year-old was in the southern city of Czestochowa ahead of trip by
tram to meet pilgrims from around the world.
Pontiff fell to the floor close to altar at the monastery, home to an
ancient Catholic icon believed to work miracles.
Francis *suffers* *from* *sciatica*, *a* *medical* *condition* *in*
*which* *pain* *sometimes* *shoots* *down* *leg* *from* *the* *lower*
*back*."
-
http://www.dailymail.co.uk/news/article-3712379/Moment-Pope-Francis-FALLS-Mass-TV-audience-half-million-people-visiting-Poland-s-holiest-site.html
COMMENTARY: That Second Yin has good fortune is because such a one takes
compliance as his rule.
3RD YANG: Suppression of the Light finds this one on the southern
*HUNT*. He captures the *GREAT* chief but must not be hasty to put
constancy into practice. {Third Yang occupies the top position in the
lower trigram, so it is located at the apex of cultivation and light.
Top Yin represents the darkest dark, something that has gone into the
earth. Therefore this one at Third Yang suppresses his brilliance so he
can succeed in going on a southern *HUNT*, where he captures the *GREAT*
chief [Top Yin]. With this southern *HUNT* (ie. a *HUNT* involves
chasing down and eradicating that which causes harm) he manifests his
brilliance. Once he has killed the ruler, he can go on to rectify he
people. But the people have been misled for such a very long time that
their transformation ought to place gradually; one must not try to
rectify them quickly (ie. as a cataclysm being any violent upheaval,
especially one of a social or political nature; an extensive flood;
deluge; Courtesy: Word of the Day for 15 December, 2016;
www.dictionary.com). Thus the text says: ‘He ... must not be hasty to
put constancy into practice.’}
COMMENTARY: It was the will being fixed on the southern hun that
brought about this *GREAT* success. {That i, it eliminated the ruler of
darkness.}
4TH YIN: This one enters into the left side of the belly and so obtains
the heart of [him who effects] Suppression of the Light, this by leaving
his *GATE* and courtyard. {‘Left’ here indicates that this one takes
compliance as his course of action, and by entering into the left side
of [the ruler’s] belly he gets at what is in his heart and *MIND*.
Therefore, though close to him, he is in no danger. To avoid adversity
as the vicissitudes (ie. a change of circumstances or fortune, typically
one that is unwelcome or unpleasant) of the moment prompt, one need only
repair to his *GATE* and courtyard, but how could this not be taken for
disobedience.}
COMMENTARY: It is by ‘enter[ing] into the left side of the belly’ that
this one gets at what is in the heart and *MIND*.
5TH YIN: Suppression of the Light as a viscount of JI (was an uncle of
Zhou, the wicked last Shang king. He first tried to remonstrate with
his nephew and then, when he saw that it was to no avail, withdrew from
court) experiences it means that it is fitting to practice constancy.
{As Fifth Yin is closest to the darkness and is contiguous with
adversity, there is no *GREATER* danger. Yet in the midst of this, even
the darkness cannot drown him, and his brilliance cannot be
extinguished. Such rectitude does not grieve at the danger, and this is
why the text says: ‘It is fitting to practice constancy.’}
COMMENTARY: The constancy of a viscount JI is such that his brilliance
cannot be extinguished.
TOP YIN: Not bright but dark, this one first climbed up to Heaven but
then entered into Earth. {Top Yin is located at the most extreme reach
of Suppression of the Light; it represents the darkest dark. In the
beginning, the fundamental role of this one was to case light but,
gradually tending toward darkness, it eventually entered into the earth.}
COMMENTARY: This one first climbed up to Heaven and cast light on the
Sates in all four directions. The reason such a one later entered into
the Earth [ie. perished] was that he had lost the right way to rule.
"Then certain of the scribes and of the Pharisees answered, saying,
Master, we would see a sign from thee.
But he answered and said unto them, An evil and adulterous generation
seeketh after a sign; and there shall no sign be given to it, but the
sign of the prophet Jonas {a dove; he that oppresses; destroyer}:
For as Jonas was three days and three nights in the whale’s belly; so
shall the Son of man be three days and three nights in the heart of the
earth.
The men of Nineveh {handsome; agreeable} shall rise in judgment with
this generation, and shall condemn it: because they repented at the
preaching of Jonas; and, behold, a greater than Jonas is here. The queen
{Sheba: captivity; old man; repose; oath} of the south shall rise up in
the judgment with this generation, and shall condemn it: for she came
from the uttermost parts of the earth to hear the wisdom of Solomon
{peaceable; perfect; one who recompenses}; and, behold, a greater than
Solomon is here.
When the unclean spirit is gone out of a man, he walketh through dry
places, seeking rest, and findeth none. Then he saith, I will return
into my house from whence I came out; and when he is come, he findeth it
empty, swept, and garnished. Then goeth he, and taketh with himself
seven other spirits more wicked than himself, and they enter in and
dwell there: and the last state of that man is worse than the first.
Even so shall it be also unto this wicked generation." [Matthew 12:38-45
(KJV)]
THE CANON OF SUPREME MYSTERY ON TETRA: 67 - DARKENING;
UNDERSTANDING #67 has 19 Categories: #1, #2, #10, #4, #50 = 'Abiydan
(H27): 1) a prince (ruler) of Benjamin; #30, #1, #8, #7, #10, #5, #6 =
'Achazyah (H274): 1) ruler of Israel, son of Ahab; 2) ruler of Judah,
son of Jehoram (Joram); #6, #40, #1, #10, #10 = 'iy (H339): 1) coast,
island, shore, region; #6, #20, #1, #10, #30 = 'ayal (H354): 1) stag,
deer, hart; #6, #2, #9, #50 = Beten (H991): 1) a city in Asher; #1, #6,
#50, #10 = Ben-'Owniy (H1126): 1) the name given to Benjamin by Rachel;
#3, #4, #6, #4, #10, #40 = geduwd (H1416): 1) a band, troop, marauding
band; 1a) marauding band, raiding band; 1b) troop, band (of divisions of
army); 1c) foray, raid; #3, #4, #10, #10, #40 = gediy (H1423): 1) kid,
young male goat; #6, #6, #10, #5, #40 = vav (H2053): 1) hook, peg, nail,
pin; #7, #50, #10 = zan (Aramaic) (H2178): 1) kind, sort; #30, #10, #5,
#6, #1, #8, #7 = Yehow'achaz (H3059): 1) a king of Judah and son of
Josiah; 2) a king of the northern kingdom of Israel and son of Jehu; 3)
a king of Judah and son of Jehoram (Ahaziah); #40, #1, #6, #10, #10 =
ma'avay (H3970): 1) desire; #6, #40, #10, #9, #2 = meytab (H4315): 1)
the best; 1a) as superlative; #50, #2, #8, #7 = Nibchaz (H5026): 1) a
deity of the Avites introduced by them into Samaria in the time of
Shalmaneser; idol had the figure of a dog; #60, #2, #5 = cibbah (H5438):
1) turn of events, turn of affairs; #60, #3, #4 = cegid (Aramaic)
(H5457): 1) to prostrate oneself, do homage, worship; 1a) (P'al) to do
homage; #60, #6, #1 = Cow' (H5471): 1) a king of Egypt (perhaps only the
vizier of the king); #1, #3, #5, #50, #8 = agenes (G36): 1) ignoble,
coward, mean, base, of no family, that is: low born; #1, #10, #50, #5,
#1 = Aineas (G132): 1) the name of a paralytic cured by Peter at Lydia;
HEAD: Yin ascends yang['s usual position]; yang descends to yin['s].
Things all are losing light.
The Changes hexagram correlated with this tetragram sets the tome for
the Head and Appraisals:
'Darkening' means 'damage, 'injury.' ... Expansion will certainly
encounter resistance and injury...
The Image text attached to the same hexagram tells us that the primary
technique the noble man uses to deal situations is to 'veil his light'
(ie. hide his superiority) in order to live out his days unharmed among
the benighted.
In the natural world, there remains only the gloomy crepuscular (ie.
resembling or relating to twilight) light of winter. The myriad things,
which depended on yang ch'i for their light and vitality, are in decline
now that yang retreats far below earth.
Appraisal 1: Together in the dark, he alone sees.
Seclusion is proper.
Fathoming 1: In common dark, the only one to see
Means: At *CENTRE*, he is singularly brilliant.
In a benighted age, when all seem equally in the dark regarding *MORAL*
values, *ENLIGHTENMENT* is still possible for the individual intent upon
Goodness. However, the humane person who is out of step with his
neighbours may choose to temporarily hide his light, in order to
preserve himself in a time of chaos. Only an inner light shines fourth
in all its brilliance. After all, in Appraisal 1, it is still too early
for action that may reform the world.
Appraisal 2: Blindly forging ahead, he meets obstructions
Fathoming 2: Blindly marching into obstacles
Means: Clearly, he does not see the Way.
The rash individual forges ahead, oblivious to all the difficulties that
lie ahead. But in reality, he is no better able to see the one true Way
that a 'blind man tapping his cane to find the road.' Only study of the
Ancients can provide sufficient guidance for life, yet this individual
claims to *KNOW* *IT* *ALL*.
By a series of puns, the same lines describe the topsy-turvy situation
in which the blind music masters of old taught recalcitrant rulers how
'to see' basic *MORAL*; truths:
The blind fight against wrong.
It is the sighted who do not see the Way.
Appraisal 3: Yin proceeds while yang follows:
Good for making what is not bad luck.
Fathoming 3: Yin proceeding with yang following
Means: The matter must go outside.
Appraisal 3 marks the transition from through to action. Normally yang
initiates activities to which yin responds. However, by this time of
year, their characteristic activities have been reversed. In certain
circumstances, the priority of yin is accounted good. For example, a
good woman may lead her husband to virtue. In another case, *THE*
*CONSCIENCE* (=*YIN*, *BECAUSE* *IT* *IS *INNER*) *MOTIVATES* *THE*
*INDIVIDUAL'S* *ACTION* (=*YANG*, *BECAUSE* *IT* *IS* *OUTER*). In all
such cases, appropriate internal change will have its external effect.
Appraisal 4: Confusing his categories.
He loses the golden casket.
Fathoming 4: Dim about categories
Means: Laws and institutions decline.
In early Chinese thought, categorical thinking provides the key to all
logic. It a suitable analogy to the sage-rulers' precepts can be found,
then complicated *MORAL* issues can be untangled with ease. The wise
individual, therefore, closely guards the 'golden casket,' the precious
strongbox where important records and state documents are kept:
"Then verily the first covenant had also ordinances of divine service,
and a worldly sanctuary.
For there was a tabernacle made; the first, wherein was the candlestick,
and the table, and the showbread; which is called the sanctuary. And
after the second veil, the tabernacle which is called the Holiest of
all; Which had the golden censer, and the ark of the covenant overlaid
round about with gold, wherein was the golden pot that had manna, and
Aaron's {a teacher; lofty; mountain of strength} rod that budded, and
the tables of the covenant; And over it the cherubims of glory shadowing
the mercyseat; of which we cannot now speak particularly.
Now when these things were thus ordained, the priests went always into
the first tabernacle, accomplishing the service of God. But into the
second went the high priest alone once every year, not without blood,
which he offered for himself, and for the errors of the people:
The Holy Ghost this signifying, that the way into the holiest of all was
not yet made manifest, while as the first tabernacle was yet standing:
Which was a figure for the time then present, in which were offered both
gifts and *SACRIFICES*, that could not make him that did the service
perfect, as pertaining to the *CONSCIENCE*; Which stood only in meats
and drinks, and divers washings, and carnal ordinances, imposed on them
until the time of reformation. But Christ being come an high priest of
good things to come, by a greater and more perfect tabernacle, not made
with hands, that is to say, not of this building; Neither by the blood
of goats and calves, but by his own blood he entered in once into the
holy place, having obtained eternal redemption for us. For if the blood
of bulls and of goats, and the ashes of an heifer sprinkling the
unclean, sanctifieth to the purifying of the flesh:
How much more shall the blood of Christ, who through the eternal Spirit
offered himself without spot to God, purge your *CONSCIENCE* from dead
works to serve the living God?
And for this cause he is the mediator of the new testament, that by
means of death, for the redemption of the transgressions that were under
the first testament, they which are called might receive the promise of
eternal inheritance." [Hebrews 9:1-15 (KJV)]
But woe to the individual who 'confuses the categories,' who reasons, in
other words, by improper analogy. *SUCH* *MUDDLEHEADED* *THOUGHT*
*UNDERMINES* *LEGAL*, *INSTITUTIONAL*, *AND* *ETHICAL* *SYSTEMS*,
*WHOSE* *VERY* *EXISTENCE* *REQUIRES* *A* *BODY* *OF* *PRECEDENTS*.
Appraisal 5: With the sun at noon
And the quite full,
The noble dims himself
So as not to enter extremes.
Fathoming 5: The noon sun and the full moon
Means: Bright, he fears extermination.
Appraisal 5, midpoint of the tetragram cycle, corresponds to the sun at
high noon and the moon on mid month. (Such brilliant light may recall
the Son of Heaven (ie. the equivalent of the Son of Man within the
Biblical sense) , usually assigned to this Position.) But the forces of
darkness will soon prevail. The noble man at the height of his powers
should consider 'hiding his light' in order to preserve himself as the
cycle begins to downturn. He should take for his model the ancient sage
Chi tzu, who feigned madness rather than serve the evil last king of
Shang. By reclusion, either physical or psychic, the *MORAL* superior
can evade the decline that typically follows great florescence. One who
is true 'brilliant' would never endanger the self by pressing for
further growth or advantage at the wrong time.
Appraisal 6: The Dark Bird is filled with worry
As the light slips down into hiding.
Fathoming 6: The Dark Bird filled with grief
Means: He is about to descend to the dark.
The Dark Bird usually refers to either swallow or the crane, migratory
birds thought to 'worry' at winter's approach:
"In the mean time, when there were gathered together an innumerable
multitude of people, insomuch that they trode one upon another, he began
to say unto his disciples first of all, Beware ye of the leaven of the
Pharisees, which is hypocrisy.
For there is nothing covered, that shall not be revealed; neither hid,
that shall not be known. Therefore whatsoever ye have spoken in darkness
shall be heard in the light; and that which ye have spoken in the ear in
closets shall be proclaimed upon the housetops. And I say unto you my
friends, Be not afraid of them that kill the body, and after that have
no more that they can do.
But I will forewarn you whom ye shall fear: Fear him, which after he
hath killed hath power to cast into hell; yea, I say unto you, Fear him.
Are not five sparrows sold for two farthings, and not one of them is
forgotten before God? But even the very hairs of your head are all
numbered.
Fear not therefore: ye are of more value than many sparrows.
Also I say unto you, Whosoever shall confess me before men, him shall
the Son of man also confess before the angels of God: But he that
denieth me before men shall be denied before the angels of God.
And whosoever shall speak a word against the Son of man, it shall be
forgiven him: but unto him that blasphemeth against the Holy Ghost it
shall not be forgiven. *AND* *WHEN* *THEY* *BRING* *YOU* *UNTO* *THE*
*SYNAGOGUES*, *AND* *UNTO* *MAGISTRATES*, *AND* *POWERS*, take ye no
thought how or what thing ye shall answer, or what ye shall say: For the
Holy Ghost shall teach you in the same hour what ye ought to say." Luke
12:1-12 (KJV)]
Here, however, given the word-plays on light and *ENLIGHTENMENT*,
darkness and *MORAL* benightedness, the Dark Bird may refer to the black
crow {ie. within the Mithraic mysteries of Roman Empire Governance might
be considered the microcosm source of light #260 - *Raven* (Corax):
Mercury} symbol of the sun as conveyed the explanation given by the
Canon of Supreme Mystery on Tetra: 78 - ON THE VERGE:
*THE* *SUN* *STANDS* *FOR* THE* *SUPERIOR* *INDIVIDUAL*, *ESPECIALLY*
*THE* *RULER*, *WHOSE* *CHARISMATIC* *LIGHT* *IS* *SHED* *ON* *LESSER*
*MORTALS*
INVENTORI LUCIS SOLI INVICTO AUGUSTO
('to the contriver of light, sol invictus augustus')
According to Wikipedia the Mithraic mysteries was the cult which was all
male being especially popular with the military due to an emphasis on
truth, loyalty and the fight of good against evil, with which there were
seven degrees of initiation (as held in common association as esoteric
belief by Islam and Judaism to this present day).
Specifically the union of the sun (6x6 = 36 as the PYTHAGOREAN
TETRACTYS AND COSMOS-WORLD ARCHETYPAL IMPERATIVE / #111 - Runner of the
Sun (Heliodromus): Sol Invictus / Esoteric Number: #666 as the male) and
the moon (9x9 = 81 as ORGANIZATION OF THE MYRIAD OR *NUMBER* OF THINGS /
#369 - Persian (Perses): Moon/Lunar: #3321 as female).
As the sun's light recedes, the noble man is filled with sorrow.
Natures's darkening has brought to *MIND* the increasing number of souls
who have left the light to slip into the dark.
Appraisal 7: In darkest night, a light is raised.
Some follow it and go forth
Fathoming 7: Raising a light at darkest night
Means: Virtue will soon go forth.
The gentleman 'raises a light' for his fellow men, either by the force
of his example or by recommending worthy candidates for office. Some
following his lead, embark on the path of Virtue, so that
*ENLIGHTENMENT* eventually spreads throughout the land.
The modern scholar Yu Yueh reads the poem differently, so that it
depicts the ability of even the imperfect individual top lead others to
the Good:
Squinting, he makes out the light.
Some, following him, go forth.
Appraisal 8: Seeing what is not his truth
Harms his own right eye.
It destroys the State and ruins his house.
Fathoming 8: That seeing wrong harms the eye
Means: By this, the State is lost.
This ruler fails to discern the difference between true and false.
Acting on false assumptions ('seeing what is unreal'), his judgment is
hampered. Perhaps he also injuries his chief advisors, who would have
acted as his 'right' eyes, thereby *BRINGING* *RUIN* *TO* *THE* *STATE*
*AND* *ROYAL* *HOUSE*.
Appraisal 9: In the last dark days, seeing dimness for itself.
Helps him stay true in an *UNENLIGHTENED* age.
Fathoming 9: The benefits of dimming in the last dark days
Means: It is no use to be brilliant alone.
Like Chi tzu who 'veiled his light' (by feigning madness) in order to
escape execution by the last evil ruler of the Shang dynasty, the
gentleman faced with insoluble difficulties in a benighted age at the
end of a dynastic cycle recognizes his own inability to induce an
immediate improvement; one *ENLIGHTENED* person cannot light the whole
world. Rather than draw attention to himself, which might prove
dangerous, he bides his time, cultivating his virtue, until such time as
he can act more effectively. Seeing dimness for what it is, then, may
lead to greater *ENLIGHTENMENT*.
EGO (FEMALE) IDEA: #282 HAS 9 CATEGORIES:
#5, #2, #70, #200, #5 = be`erah (H1200): 1) burning, fire; #20, #4, #2,
#6, #200, #10, #40 = debowrah (H1682): 1) bee;
#20, #2, #10, #200, #10, #40 = kabbiyr (H3524): 1) mighty, *GREAT*,
powerful, many, much;
"He shall break in pieces mighty {kabbiyr-mighty [H3524]: #282} men
without number, and set others in their stead." [Job 34:24]
"Behold, God is mighty {kabbiyr-mighty [H3524]: #282}, and despiseth not
any: he is mighty {kabbiyr-mighty [H3524]: #282} in strength and
wisdom." [Job 36:5]
"For he saith, By the strength of my hand I have done it, and by my
wisdom; for I am prudent: and I have removed the bounds of the people,
and have robbed their treasures, and I have put down the inhabitants
like a valiant {kabbiyr-mighty [H3524]: #282} man:" [Isaiah 10:13]
#5, #70, #2, #200, #5 = `abarah (H5679): 1) ford; #70, #7, #200, #5 =
`Ezrah (H5834): 1) a Judaite, father of Jether, Mered, Epher, and Jalon;
#30, #200, #2, #10, #40 = rab (H7227): 1) much, many, *GREAT*; 2)
captain, chief; 1a) much; 1b) many; 1c) abounding in; 1d) more numerous
than; 1e) abundant, enough; 1f) *GREAT*; 1g) strong; 1h) *GREATER* than
adv; 1i) much, exceedingly; #5, #200, #5, #10, #2, #50, #10 = rahab
(H7292): 1) to behave proudly, act stormily or boisterously or
arrogantly; 1a) (Qal) to act insolently, storm against, beset,
importune; 1b) (Hiphil) to disturb, alarm, awe, confuse, make bold or
proud; #1, #20, #1, #50, #9, #1, #200 = akantha (G173): 1) thorn,
bramble; 2) bush, brier, a thorny plant; #2, #1, #9, #70, #200 = bathos
(G899): 1) depth, height; 1a) of the deep sea; 1b) metaphor: 1b1) deep,
extreme, poverty; 1b2) of the deep things of God;
DAO TE CHING ON SECTION #58 - POLITICAL REVERSAL, ADAPTATION TO CHANGE;
When the government is completely muddled, the common folk become pure
and simple.
COMMENT: In other words, one who is good at the conduct of government
has no identifiable form, name, deliberate purpose, or procedure. Being
completely muddled, he attains *GREAT* government [DAZHI] in the end.
Thus the text refers to 'when the government is completely muddled.'
The people, having nothing to contend of wrangle about, are pure and
simple in their great generosity. Thus the text refers to when 'the
common folk become pure and simple.'
When government conducts meticulous scrutiny, the common folk become
devious and inscrutable.
COMMENT: It establishes punishments and names, promulgates rewards, and
penalties, in order to uncover treachery. Thus the text refers to when
'the government conducts meticulous scrutiny.' It maintains strict
distinctions among different classes of people, which causes the common
folk to harbour contention and wrangling in their hearts/*MINDS*. Thus
the text refers to 'the common folk becom[ing] devious and inscrutable.'
It is on disaster that good fortune depends; it is in good fortune that
disaster lurks. Who understands what the very best is? It is to have
no government at all!
COMMENT: In other words, who understands good government at its best?
It is only at its best when it is impossible to identify any act of
government or to name any punishment and, though it is completely
muddled, all under Heaven effects its own great *MORAL* transformation.
Correctness turns into perversion.
COMMENT: Goodness turns into deviancy.
COMMENT: If one establishes goodness to bring harmony to the myriad
folk, it easily reverts to the disastrous advent of deviancy. Thus t he
text says: 'Correctness turns into perversion.'
The people's conduction has certainly lasted a long time.
COMMENT: In other words, the people in their doubt and confusion have
lost the Dao for such a long time that one cannot easily make them
behave responsibly by controlling them with correctness and goodness.
This is why the sage is square but does not cut,
COMMENT: Using he squareness [uprightness] to lead the people, he
enables them to put aside their evil ways; he does not use his
squareness [as a model] to cut people [into shape]. This is what is
meant by 'the great square has no corners.'
He is pointed but does not stab.
COMMENT: LIAN {BI WANG reads loan 'pointed' (as an arrow or sword is
pointed), as a pun on loan, 'honest'; cf. the English expression 'stay
on the straight and narrow'} means 'honest' [GINGLIAN]. GUI [stab]
means 'wound.' Using his honesty to lead the people, he enables them to
put aside their filthy ways; he does not use his honesty to stab at and
inflict wounds on them.
He is straight but does not align.
COMMENT: Using his straightness to lead the people, he enables them to
put aside their deviant ways; he does not use his straightness to dam up
or strike at them. This is what is meant by '*GREAT* straightness seems
crooked.'
He is bright but does not shine.
COMMENT: He uses his brightness to illustrate their way out of
confusion; he does not use his brightness as a searchlight to expose
what the people are trying to keep hidden. This is what is meant by
'the bright Dao seems dark.'
I CHING ON HEXAGRAM H43 - RESOLUTION, DISPLACEMENT, PARTING, BREAK-THROUGH;
JUDGMENT:
COMMENTARY:
IMAGES:
APPENDED:
SEQUENCE:
IRREGULAR:
1ST
COMMENTARY:
THE CANON OF SUPREME MYSTERY ON TETRA: 29 - DECISIVENESS;
UNDERSTANDING #29 has 6 Categories: #6, #1, #8, #6, #8 = 'Achowach
(H265): 1) a grandson of Benjamin {son of the right hand}; #6, #10, #4,
#3, #6 = dagah (H1711): 1) (Qal) to multiply, increase; #6, #7, #2, #4,
#10 = Zabdiy (H2067): 1) son of Zerah {east; brightness} and grandson of
Judah {the praise of the Lord; confession}; grandfather of Achan {he
that troubleth}; 2) one of the sons of Shimhi {that hears or obeys; my
reputation; my fame}, a Benjamite {son of the right hand}; 3) an officer
of David {well-beloved, dear}, in charge of the produce of the vineyards
for the wine-cellars; 4) son of Asaph {who gathers together} the
minstrel; also called Zaccur {of the male kind; mindful} and Zichri
{that remembers; that is a man}; #2, #8, #3, #6, #10 = chagav (H2288):
1) clefts, places of concealment, retreats; #10, #5, #4, #10 = Yehday
(H3056): 1) one of the family of Caleb {a dog; a crow; a basket}; #20,
#7, #2 = kazab (H3577): 1) a lie, untruth, falsehood, deceptive thing;
THE ACTUAL PROPHECY IS GIVEN AS: "1. Now, my son Methuselah, all these
things I speak unto thee, and write for thee. To thee I have revealed
all, and have given thee books of everything. 2. Preserve, my son
Methuselah, the books written by thy father; that thou mayest transmit
them to future generations. 3. Wisdom have I given to thee, to thy
children, and thy posterity, that they may transmit to their children,
for generations for ever, this wisdom in their thoughts ; and that those
who comprehend it may not slumber, but hear with their ears; that they
may learn this wisdom, and be deemed worthy of eating this wholesome
food. 4. *BLESSED* are all the righteous; *BLESSED* all who walk in the
paths of righteousness; in whom no crime is found, as in sinners, when
all their days are numbered.
5. With respect to the progress of the sun in heaven, it enters and goes
out of each *GATE* for thirty days, with the leaders of the thousand
classes of the stars; with four which are added, and appertain to the
four quarters of the year, which conduct them, and accompany them at
four periods. 6. Respecting these, men *GREAT*ly err, and do not
compute them in the computation of every age; for they *GREATLY* err
respecting them ; nor do men know accurately that they are in the
computation of the year. But indeed these are marked down for ever; one
in the first *GATE*, one in the third, one in the fourth, and one in the
sixth: 7. *SO* *THAT* *THE* *YEAR* *IS* *COMPLETED* *IN* *THREE*
*HUNDRED* *AND* *SIXTY*-*FOUR* *DAYS*.
8. Truly has been stated, and accurately has been computed that which is
marked down; for the luminaries, the months, the fixed periods, the
years, and the days, Uriel has explained to me, and communicated to me;
whom the Lord of all creation, on my account, commanded (according to
the might of heaven, and the power which it possesses both by night and
by day) to explain the laws of light to man, of the sun, moon, and
stars, and of all the powers of heaven, which are turned with their
respective orbs. 9. This is the ordinance of the stars, which set in
their places, in their seasons, in their periods, in their days, and in
their months. 10. These are the names of those who conduct them, who
watch and enter in their seasons, according to their ordinance in their
periods, in their months, in the times of their influence, and in their
stations.
11. Four conductors of them first enter, who separate the four quarters
of the year. After these, twelve conductors of their classes, who
separate the months and the year into three hundred and sixty-four days,
with the leaders of a thousand, who distinguish between the days, as
well as between the four additional ones; which, as conductors, divide
the four quarters of the year. 12. These leaders of a thousand are in
the midst of the conductors, and the conductors are added each behind
his station, and their conductors make the separation. These are the
names of the conductors, who separate the four quarters of the year, who
are appointed over them : Melkel, Helammelak, 13. Meliyal, and Narel.
14. And the names of those who conduct them
are Adnarel, Jyasusal, and Jyelumeal.
15. These are the three who follow after the conductors of the classes
of stars; each following after the three conductors of the classes,
which themselves follow after those conductors of the stations, who
divide the four quarters of the year. 16. In the first part of the year
rises and rules Melkyas, who is named Tamani, and Zahay. 17. All the
days of his influence, during which he rules, are ninety-one days. 18.
And these are the signs of the days which are seen upon earth. In the
days of his influence there is perspiration, heat, and trouble. All the
trees become fruitful; the leaf of every tree comes forth ; the corn is
reaped; the rose and every species of flowers blossoms in the field; and
the trees of winter are dried up.
19. These are the names of the conductors who are under them: Barkel,
Zelsabel; and another additional conductor of a thousand is named
Heloyalef, the days of whose influence have been completed. The other
conductor next after them is Helemmelek, whose name they call the
splendid Zahay. 20. All the days of his light are ninety-one days. 21.
These are the signs of the days upon earth, heat and drought; while the
trees bring forth their fruits, warmed and concocted, and give their
fruits to dry.
22. The flocks follow and yean. All the fruits of the earth are
collected, with everything in the fields, and the vines are trodden.
This takes place during the time of his influence. 23. These are their
names and orders, and the names of the conductors who are under them, of
those who are chiefs of a thousand : Gedaeyal, Keel, Heel. 24. And the
name of the additional leader of a thousand is Asphael. 25. The days of
his influence have been completed.
1. And now I have shown thee, my son Methuselah, every sight which I saw
prior to thy birth. I will relate another vision, which I saw before I
was married; they resemble each other. 2. The first was when I was
learning a book; and the other before I was married to thy mother. I
saw a potent vision; And on account of these things besought the Lord.
4. I was lying down in the house of my grandfather Malalel, when I saw
in a vision heaven purifying, and snatched away. 5. And falling to the
earth, I saw likewise the earth absorbed by a *GREAT* abyss; and
mountains suspended over mountains.
6. Hills were sinking upon hills, lofty trees were gliding off from
their trunks, and were in the act of being projected, and of sinking
into the abyss. 7. Being alarmed at these things, my voice
faltered. I cried out and said, The earth is destroyed. Then my
grandfather Malalel raised me up, and said to me : Why dost thou thus
cry out, my son? And wherefore dost thou thus lament? 8. I related to
him the whole vision which I had seen. He said to me, Confirmed is that
which thou hast seen, my son;
9. And potent the vision of thy dream respecting every secret sin of the
earth. Its substance shall sink into the abyss, and a *GREAT*
destruction take place. 10. Now, my son, rise up; and beseech the Lord
of glory (for thou art faithful), that a remnant may be left upon earth,
and that he would not wholly destroy it. My son, all this calamity upon
earth comes down from heaven; upon earth shall there be a *GREAT*
destruction. 11. Then I arose, prayed, and entreated; and wrote down my
prayer for the generations of the world, explaining everything to my son
Methuselah.
12. When I went out below, and looking up to heaven, beheld the sun
proceeding from the east, the moon descending to the west, a few
scattered stars, and everything which God has known from the beginning,
I *BLESSED* the Lord of judgment, and magnified him: because he hath
sent forth the sun from the chambers of the east; that, ascending and
rising in the face of heaven, it might spring up, and pursue the path
which has been pointed out to it.
1. I lifted up my hands in righteousness, and *BLESSED* the holy, and
the *GREAT* One. I spoke with the breath of my *MOUTH*, and with a
tongue of flesh, which God has formed for all the sons of mortal men,
that with it they may speak; giving them breath, a *MOUTH*, and a tongue
to converse with. 2. *BLESSED* art thou, Lord, the King, *GREAT* and
powerful in thy *GREATNESS*, Lord of all the creatures of heaven, King
of kings, God of the whole world, whose reign, whose kingdom, and whose
majesty endure for ever and ever. 3. From generation to generation
shall thy dominion exist. All the heavens are thy throne for ever, and
all the earth thy footstool for ever and for ever.
4. For thou hast made them, and over all thou reignest. No act
whatsoever exceeds thy power. With thee wisdom is unchangeable ; nor
from thy throne and from thy presence is it ever averted. Thou knowest
all things, seest and hearest them; nor is anything concealed from thee;
for thou perceivest all things. 5. The angels of thy heavens have
transgressed; and on mortal flesh shall thy wrath remain, until the day
of the *GREAT* judgment. 6. Now then, God, Lord and mighty King, I
entreat thee, and beseech thee to grant my prayer, that a posterity may
be left to me on earth, and that the whole human race may not perish;
7. That the earth may not be left destitute, and destruction take place
for ever. 8. My Lord, let the race perish from off the earth which has
offended thee, but a righteous and upright race establish for a
posterity for ever. Hide not thy face, Lord, from the prayer of thy
servant." [Book of Enoch CHAPTER: 81:1-83:8]
@memeBrain [Telos: #216, Super: #73 - Employing Deeming, Daring to Act;
I-Ching: H46 - Climbing, Moving/Pushing Upward, Ascending; Tetra: 7 -
Ascent, Ego: #54 - Culturing Perspectives and Intuition; I-Ching: H55 -
Abundance, Abounding, Fullness; Tetra: 45 - *GREATNESS*]
#*CHET*
SUPER (MALE) EGO: #73 has 17 Categories:
#20, #1, #2, #50 = 'eben (H68): 1) stone (large or small); 1a) common
stone (in natural state); 1b) stone, as material; 1b1) of tablets; 1b2)
marble, hewn stones; 1c) precious stones, stones of fire; 1d) stones
containing metal (ore), tool for work or weapon; 1e) weight; 1f) plummet
(stones of destruction) also made of metal; 1g) stonelike objects, eg
hailstones, stony heart, ice; 1h) sacred object, as memorial Samuel set
up to mark where God helped Israel to defeat the Philistines; 1i)
(simile); 1i1) sinking in water, motionlessness; 1i2) strength,
firmness, solidity; 1i3) commonness; 1j) (metaph); 1j1) petrified with
terror; 1j2) perverse, hard heart; #5, #1, #7, #50, #10 = 'Ozniy (H244):
1) son of Gad; 2) pertaining to Ozni and his descendants; #1, #7, #50,
#10, #5 = 'Azanyah (H245): 1) the father of Jeshua, a Levite; #1, #8,
#10, #4, #50 = 'achiydah (Aramaic) (H280): 1) puzzle, riddle; #6, #3,
#10, #4, #10, #40 = giyd (H1517): 1) sinew; #3, #30, #30, #10 = Gilalay
(H1562): 1) a Levitical musician, one of the priest's sons at the
consecration of the wall of Jerusalem; #3, #40, #30 = gamal (H1581): 1)
camel; 1a) as property, as beast of burden, for riding, forbidden for
food; #20, #3, #50 = gan (H1588): 1) garden, enclosure; 1a) enclosed
garden; 1a1) (fig. of a bride); 1b) garden (of plants); 1c) Garden of
Eden; #4, #4, #10, #5, #50 = dowd (H1730): 1) beloved, love, uncle; 1a)
loved one, beloved; 1b) uncle; 1c) love (pl. abstract); #5, #3, #10,
#50, #5 = hagiyn (H1903): 1) appropriate, suitable; 2) (CLBL) directly
ahead of; #7, #2, #4, #50, #10 = zabad (H2064): 1) (Qal) to endow,
bestow, endow with, bestow upon; #8, #20, #30, #10, #5 = Chakalyah
(H2446): 1) the father of Nehemiah; #8, #30, #30, #5 = chaliylah
(H2486): 1) far be it (from me), God forbid that, let it not be; #40,
#30, #3 = log (H3849): 1) log; 1a) a liquid measure equal to about one
half litre; #40, #3, #30 = maggal (H4038): 1) sickle; #5, #50, #2, #10,
#1, #5 = nebiy'ah (H5031): 1) prophetess; 1a) ancient type endowed with
gift of song (Miriam); 1b) later type consulted for a word (Huldah); 1c)
false prophetess (Noadiah); 1d) wife of Isaiah the prophet; #1, #50, #5,
#9, #8 = aniemi (G447): 1) to send back, relax, loosen; 2) to give up,
omit, calm; 3) to leave, not to uphold, to let sink;
DAO TE CHING ON SECTION #73 - EMPLOYING DEEMING, DARING TO ACT;
"If one's bravery is expressed in daring, he will be killed.
COMMENT: Such a one will surely not get to die a natural death.
If one's bravery is expressed in not daring, he will live.
COMMENT: Such a one will surely enjoy the full span of his years.
But both these two sometimes result in benefit, sometimes in harm.
COMMENT: Both involve bravery, but those who exercise bravery differ,
so the same benefit or harm does not always occur. Thus the text says
they might 'sometimes result in benefit, sometimes in harm.'
When Heaven is cruel, who understands why? Therefore even the sage
finds this fraught with danger.
COMMENT: SHU [which one] means SHEI [who]. In other words, who is able
to understand Heaven's intentions? It is only the sage. However,
because even the sage with his perspicacity finds bravery expressed in
daring to be fraught with danger, how much more true this should be for
those who lack the perspicacity of the sage yet want to rush right into
it! This is why the text says that 'even the sage finds this fraught
with danger.'
The Dao of Heaven is such that one excels at winning without contending.
COMMENT: It is exactly because one [the sage ruler] does not contend
that none among all under Heaven can contend with him.
He excels at making people respond without speaking.
COMMENT: Compliance means good fortune, and opposition means
misfortune. This is how 'he excels at making people respond without
speaking.'
He spontaneously attracts without summoning.
COMMENT: As he takes a low position, the people gravitate to him naturally.
He excels at planning while utterly at ease.
COMMENT: Because Heaven reveals good fortune and misfortune by hanging
images [in the sky], the plans that he sets are verified before things
actually happen. When secure, he does not forget danger, and he makes
plans while things are still in the pre-manifest [WEIZHAO] stage. Thus
the text says: 'He excels at planning while utterly at ease.'
The net of Heaven spreads far and wide. Though its mesh is coarse, it
never loses anything.
I CHING ON HEXAGRAM H46 - CLIMBING, MOVING/PUSHING UPWARD, ASCENDING;
JUDGMENT:
COMMENTARY:
IMAGES:
APPENDED:
SEQUENCE:
IRREGULAR:
1ST
COMMENTARY:
THE CANON OF SUPREME MYSTERY ON TETRA: 7 - ASCENT;
UNDERSTANDING #7 has 1 Categories: #1, #6 = 'ow (H176): 1) or, rather;
2) whether, not the least, if, otherwise, also, and, then; 1a) implying
that the latter choice is preferred; 1b) or if, introducing an example
to be seen under a particular principle; 1c) (in series) either...or,
whether...or; 1d) if perchance; 1e) except, or else;
HEAD: Yang ch'i engenders things in a place below. All things shoot
through the earth, climbing to a higher place.
This tetragram is aligned the Fire, whose nature is to rise up; hence
the image of Ascent. In the natural world of Heaven-and-Earth, it is
now the Lesser Cold solar period, when the shoots of living things first
appear, like arrow tips pushing their way through the soil.
In the parallel realm of Man, individuals also being their upward drive:
{ie.
#15 (7 - Chang/ASCENT: H46 - Climbing, Moving/Pushing Upward, Ascending
as #73 - Employing Deeming, Daring to Act [SUPER (MALE) IDEA: #373/ EGO
(FEMALE) IDEA: #325]) ...
Latin: Gloria {God who comforts the oppressed} Alt: Menkel {Cease Strife
Before God] {
1. HELPS HEAL THE ILLS OF THE SPIRIT, RELEASES FROM PERSECUTORS
2. MEN OF VIRTUE
3. FAITHFULNESS, INDUCES OBEDIENCE IN SUBORDINATES
4. Homoth
}
Jesus {He is saved/A savior; a deliverer} of Nazareth {Sovereign; one
chosen or set apart; separated; crowned; sanctified};
#34 (8 - Kan/OPPOSITION: H46 - Climbing, Moving/Pushing Upward,
Ascending as #3 - Political Prescriptions, Quietude [SUPER (MALE) IDEA:
#274/ EGO (FEMALE) IDEA: #333]) ...
Latin: Facies {God above all things} Alt: Anael {Ship of God} {
1. SERVES TO OBTAIN THE FRIENDSHIP OF A PERSON
2. ASTRONOMY & PHYSICS
3. THE SENSITIVITY OF THE HEART
4. Ptiau
}
#65 (9 - Shu/BRANCHING OUT: H19 - Overseeing, Approaching, Nearing, The
forest as #14 - Praising the Mysterious (Metaphysics) [SUPER (MALE)
IDEA: #404/ EGO (FEMALE) IDEA: #359]) ...
Latin: Refugium {Supreme Being} Alt: Chamyah {In the Midst of God} {
1. HELPS OBTAIN WISDOM & KNOWLEDGE
2. PHILOSOPHERS & THE ENLIGHTENED
3. VIRTUE IN SOLITUDE FROM WORLDLY CONCERNS
4. Oroasoer
}
#111 (10 - Hsien/DEFECTIVENESS AS DISTORTION: H62 - Minor Superiority,
Small Excess, Small as #25 - What's behind it all?, Imaging the
Mysterious [SUPER (MALE) IDEA: #462 / EGO (FEMALE) IDEA: #417]) ...
Latin: Advitor {Infinitely good God} Alt: Rah'el {Friend of God} {
1. PROTECTS AGAINST ACCIDENTS, MAINTAINS HEALTH & HEALS
2. TRADE & BUSINESSMEN
3. BUSINESS
4. Asau
}
#175 (11 - Ch'a/DIVERGENCE: H62 - Minor Superiority, Small Excess, Small
Exceeding, Preponderance of the small, Small surpassing as #38 -
Consequences for Virtuous Discourse [SUPER (MALE) IDEA: #275/ EGO
(FEMALE) IDEA: #333]) ...
Latin: Propulsator {God who vivifies all things} Alt: Yeyazel {God
Causes a Start} {
1. PROTECTS AGAINST RABIES & FIERCE ANIMALS
2. THE LEARNED, ORATORS & AUTHORS
3. PRESS, BOOKS ETC
4. Astiro
}
#260 (12 - T'ung/YOUTHFULNESS: H4 - Juvenile Ignorance, Youthful
Inexperience, Enveloping, The young shoot, Discovering as #36 - Natural
Reversals, 'Secret' Explanation [SUPER (MALE) IDEA: #368 / EGO (FEMALE)
IDEA: #338]) ...
#369 (13 - Tseng/INCREASE: H42 - Increase, Augmenting as #59 - A
Sensible Guide, Hold Fast To Reason [SUPER (MALE) IDEA: #338 / EGO
(FEMALE) IDEA: #453])}.
Latin: Liberator {God fountain of wisdom} Alt: Hahehel {Three-fold Plan
of God} {
1. AIDS AGAINST SORCERY & TO OBTAIN WISDOM
2. THE WATERS
3. SAILORS, FISHERMAN, NAVAL CONSTRUCTION ETC
4. Ptebiou
Solar Eclipse 25 November 2030 (GMT?)}
This ascent may be auspicious or inauspicious, depending go the motive
force that propels it. On the one hand, this tetragram decries the
misplaced 'pushiness' typical of the ambitious individual intent upon
securing worldly position or fame at any price. Similarly, in his
Model Sayings, Yang Hsiung insists that the use of the synonym 'advance'
(CHIN) be confined to 'advance in the Way,' rather than 'greedy
ambition' for high position and salary. On the other hand, the
individual is to be applauded for assiduous attempts at self-cultivation
that aim at a higher Good.
Many of the images in the tetragram implicitly consider the appropriate
speed of a correct ascent. In most cases, the tetragram assumes a slow
pace for gradual reform, following the Image text attached to the
correspondent hexagram:
The image of pushing upward.
Thus the noble man by complaint virtue
Heaps up small things
To achieve the high and *GREAT*.
In his Model Sayings, Yang Hsiung also presumes that eh acquisition of
virtue needs time:
Not like a clap of thunder, not like a clap,
But quietly, so quietly,
[Virtue] grows greater and greater
[So that after] a long time, it becomes fuller.
The sluggish rate of visible change is be expected at this time of year,
when the first intimations of spring have only just begun.
Appraisal 1: Elevating his pure *MIND*,
He blunts its bit-like *SHARPNESS*.
Fathoming 1: Elevating his pure *MIND*
Means: He is harmonious and happy.
In Position 1, which corresponds to the Beginning of Thought, Yang
Hsiung refers to the heart/*MIND*'s potential for goodness. In learning
to ignore the impatient desire for fame and power, the individual
develops his best impulses during a slow maturation process. As a
result, a stable happiness born of compliance with the cosmic norms
replaces the *SHARPNESS* associated with the clever, restless *MIND*.
As the Lao tzu advises:
Blunt the *SHARPNESS* ...
Let your wheels move only along old ruts.
Appraisal 2: Rising without roots,
His thoughts climb to Heaven.
Falling back, he's stuck in the abyss.
Fathoming 2: Rising without roots
Means: He is unable to sustain himself.
Man's roots lie in the inborn goodness that constitutes a part of his
original nature. These fragile roots must be cultivated careful if they
are to survive the stress and strain of daily life. Man's roots are
also associated with family and close friends. Here an individual
aspires to--or worse—accepts high position without thinking of his own
need for self0cultivation of the needs of this in his circle. The climb
to Heaven is proverbially 'beyond one's reach.' A speedy climb is all
the more dangerous. This advance is particularly unjustified, do the
person is likely to topple, sooner or later, into the 'abyss'
(destruction or obscurity). The good person, in contrast, is ever
*MINDFUL* of the maxim:
There is no crime *GREATER* than having too many desires.
There is no disaster *GREATER* than not being content.
There is no misfortune *GREATER* than being covers.
In being content, one will always have enough.
Appraisal 3: Flying out from the dark *RAVINES*.
He sores to lush trees,
Drawn by their rare fruit.
Fathoming 3: Out from *RAVINES*, up to the trees,
Means: He knows the way to go.
Appraisal 3 refers ODE 165, in which a *BIRD* *DISTURBED* *BY* *THE*
*SOUND* *OF* *THE* *WOODCUTTER'S* *BLOWS* *FLIES* *TO* *SAFETY* *IN* *A*
*STAND* *OF* *TALL* *TREES*:
CATEGORIES OF UNDERSTANDING: #165 has 80 Categories: #50, #70, #40, #5 =
Na`amah (H5279): 1) daughter of Lamech by his wife Zillah and sister of
Tubal-cain in the days before the flood; 2) the Ammonite wife of Solomon
and mother of king Rehoboam of Judah f loc; 3) a town in the lowlands of
Judah in Philistia;
#50, #80, #30, #5 = naphal (H5307): 1) to fall, lie, *be* *cast* *down*,
fail; 1a) (Qal); 1a1) to fall; 1a2) to fall (*of* *violent* *death*);
1a3) to fall prostrate, prostrate oneself before; 1a4) to fall upon,
attack, desert, fall away to , go away to, fall into the hand of; 1a5)
to fall short, fail, fall out, turn out, result; 1a6) to settle, waste
away, be offered, be inferior to; 1a7) to lie, lie prostrate; 1b)
(Hiphil); 1b1) to cause to fall, fell, throw down, knock out, lay
prostrate; 1b2) to overthrow; 1b3) to make the lot fall, assign by lot,
apportion by lot; 1b4) to let drop, cause to fail (fig.); 1b5) to cause
to fall; 1c) (Hithpael); 1c1) to throw or prostrate oneself, throw
oneself upon; 1c2) to lie prostrate, prostrate oneself; 1d) (Pilel) to
fall;
"What ye know, the same do I know also: I am not inferior {naphal-fail
[H5307]: #165} unto you." [Job 13:2]
"Shall not his excellency make you afraid? and his dread fall
{naphal-fail [H5307]: #165} upon you?" [Job 13:11]
#40, #70, #40, #10, #5 = `am (H5971): 1) nation, people; 2) kinsman,
kindred; 1a) people, nation; 1b) persons, members of one's people,
compatriots, country-men;
#6, #80, #3, #70, #6 = paga` (H6293): 1) to encounter, meet, reach,
entreat, make intercession; 1a) (Qal); 1a1) to meet, light upon, join;
1a2) to meet (of kindness); 1a3) to encounter, fall upon (of hostility);
1a4) to encounter, entreat (of request); 1a5) to strike, touch (of
boundary); 1b) (Hiphil); 1b1) to cause to light upon; 1b2) to cause to
entreat; 1b3) to make entreaty, interpose; 1b4) to make attack; 1b5) to
reach the mark; #70, #10, #80, #5 = `Eyphah (H5891): 1) a son of Midian;
2) a Judaite, son of Jahdai f; 3) a concubine of Caleb in the line of
Judah;
#100, #30, #30, #5 = qelalah (H7045): 1) curse, vilification, execration;
#30, #100, #5, #30 = qahal (H6951): 1) assembly, company, congregation,
convocation; 1a) assembly; 1a1) for *evil* *counsel*, *war* *or*
*invasion*, religious purposes; 1b) company (of returning exiles); 1c)
congregation; 1c1) as organised body;
"And they shall come against thee with chariots, wagons, and wheels, and
with an assembly {qahal-congregation [H6951]: #165} of people, which
shall set against thee buckler and shield and helmet round about: and I
will set judgment before them, and they shall judge thee according to
their judgments." [Ezekiel 23:24]
#40, #8, #7, #10, #100 = chazaq (H2388): 1) to strengthen, prevail,
harden, be strong, become strong, be courageous, be firm, grow firm, be
resolute, be sore; 1a) (Qal); 1a1) to be strong, grow strong; 1a1a) to
prevail, prevail upon; 1a1b) to be firm, be caught fast, be secure;
1a1c) to press, be urgent; 1a1d) to grow stout, grow rigid, grow hard
(bad sense); 1a1e) to be severe, be grievous; 1a2) to strengthen; 1b)
(Piel); 1b1) to make strong; 1b2) to restore to strength, give strength;
1b3) to strengthen, sustain, encourage; 1b4) to make strong, make bold,
encourage; 1b5) to make firm; 1b6) to make rigid, make hard; 1c)
(Hiphil); 1c1) to make strong, strengthen; 1c2) to make firm; 1c3) to
display strength; 1c4) to make severe; 1c5) to support; 1c6) to repair;
1c7) to prevail, prevail upon; 1c8) to have or take or keep hold of,
retain, hold up, sustain, support; 1c9) to hold, contain; 1d)
(Hithpael); 1d1) to strengthen oneself; 1d2) to put forth strength, use
one's strength; 1d3) to withstand; 1d4) to hold strongly with;
"Then the magicians said unto Pharaoh, This is the finger of God: and
Pharaoh's heart was hardened {chazaq-strong [H2388]: #165}, and he
hearkened not unto them; as the LORD had said." [Exodus 8:19]
#10, #50, #100, #5 = naqah (H5352): 1) to be empty, be clear, be pure,
be free, be innocent, be desolate, be cut off; 1a) (Qal) to be empty, be
clean, be pure; 1b) (Niphal); 1b1) to be cleaned out, be purged out;
1b2) to be clean, be free from guilt, be innocent; 1b3) to be free, be
exempt from punishment; 1b4) to be free, be exempt from obligation; 1c)
(Piel); 1c1) to hold innocent, acquit; 1c2) to leave unpunished; #2, #1,
#90, #2, #70 = 'etsba` (H676): 1) finger, toe;
#10, #100, #50, #5 = qanah (H7069): 1) to get, acquire, create, buy,
possess; 1a) (Qal); 1a1) to get, acquire, obtain; 1a1a) of God
originating, creating, redeeming His people; 1a1a1) possessor; 1a1b) of
Eve acquiring; 1a1c) of acquiring knowledge, wisdom; 1a2) to buy; 1b)
(Niphal) to be bought; 1c) (Hiphil) to cause to possess;
"And Abram said to the king of Sodom, I have lift up mine hand unto the
LORD, the most high God, the possessor {qanah-Buy [H7069]: #162} of
heaven and earth," [Genesis 14:22]
#5, #10, #50, #100 = yanaq (H3243): 1) to suckle, nurse, suck; 1a)
(Qal); 1a1) to suck; 1a2) suckling, babe (subst); 1b) (Hiphil); 1b1) to
give suck to, nurse; 1b2) nursing, nursing woman, nurse (participle);
#5, #60, #30, #70 = cela` (H5553): 1) crag, cliff, rock; 1a) crag,
cliff; 1b) as stronghold of Jehovah, of security (figurative);
"And kings shall be thy nursing fathers, and their queens thy nursing
{yanaq-suck [H3243]: #165} mothers: they shall bow down to thee with
their face toward the earth, and lick up the dust of thy feet; and thou
shalt know that I am the LORD: for they shall not be ashamed that wait
for me." [Isaiah 49:23]
"Thou shalt also suck {yanaq-suck [H3243]: #165} the milk of the
Gentiles, and shalt suck {yanaq-suck [H3243]: #165} the breast of kings:
and thou shalt know that I the LORD am thy Saviour and thy Redeemer, the
mighty One of Jacob." [Isaiah 60:16]
#70, #90, #5 = `ets (H6086): 1) *tree*, *WOOD*, *timber*, stock, plank,
stalk, stick, *gallows*; 1a) tree, trees; 1b) *WOOD*, pieces of *WOOD*,
gallows, *FIREWOOD*, cedar-*WOOD*, *WOODY* flax;
"And the LORD God commanded the man, saying, Of every tree {`ets-tree
[H6086]: #165} of the garden thou mayest freely eat:" [Genesis 2:16]
"But of the tree {`ets-tree [H6086]: #165} of the knowledge of good and
evil, thou shalt not eat of it: for in the day that thou eatest thereof
thou shalt surely die." [Genesis 2:17]
"Now the serpent was more subtle than any beast of the field which the
LORD God had made. And he said unto the woman, Yea, hath God said, Ye
shall not eat of every tree {`ets-tree [H6086]: #165} of the garden?"
[Genesis 3:1]
"And the woman said unto the serpent, We may eat of the fruit of the
trees {`ets-tree [H6086]: #165} of the garden:" [Genesis 3:2]
"But of the fruit of the tree {`ets-tree [H6086]: #165} which is in the
midst of the garden, God hath said, Ye shall not eat of it, neither
shall ye touch it, lest ye die." [Genesis 3:3]
"And when the woman saw that the tree {`ets-tree [H6086]: #165} was good
for food, and that it was pleasant to the eyes, and a tree {`ets-tree
[H6086]: #165} to be desired to make one wise, she took of the fruit
thereof, and did eat, and gave also unto her husband with her; and he
did eat." [Genesis 3:6]
"And they heard the voice of the LORD God walking in the garden in the
cool of the day: and Adam and his wife hid themselves from the presence
of the LORD God amongst the trees {`ets-tree [H6086]: #165} of the
garden." [Genesis 3:8]
"And he said, Who told thee that thou wast naked? Hast thou eaten of the
tree {`ets-tree [H6086]: #165}, whereof I commanded thee that thou
shouldest not eat?" [Genesis 3:11]
"And the man said, The woman whom thou gavest to be with me, she gave me
of the tree {`ets-tree [H6086]: #165}, and I did eat." [Genesis 3:12]
"And unto Adam he said, Because thou hast hearkened unto the voice of
thy wife, and hast eaten of the tree {`ets-tree [H6086]: #165}, of which
I commanded thee, saying, Thou shalt not eat of it: cursed is the ground
for thy sake; in sorrow shalt thou eat of it all the days of thy life;"
[Genesis 3:17]
"And the LORD God said, Behold, the man is become as one of us, to know
good and evil: and now, lest he put forth his hand, and take also of the
tree {`ets-tree [H6086]: #165} of life, and eat, and live for ever:"
[Genesis 3:22]
"So he drove out the man; and he placed at the east of the garden of
Eden Cherubims, and a flaming sword which turned every way, to keep the
way of the tree {`ets-tree [H6086]: #165} of life." [Genesis 3:24]
#30, #5, #90, #10, #30 = natsal (H5337): 1) to *snatch* *away*, deliver,
rescue, save, strip, plunder; 1a) (Niphal); 1a1) to *tear* *oneself*
*away*, deliver oneself; 1a2) to be torn out or away, be delivered; 1b)
(Piel); 1b1) to strip off, spoil; 1b2) to deliver; 1c) (Hiphil); 1c1) to
take away, snatch away; 1c2) to rescue, recover; 1c3) to deliver (from
enemies or troubles or death); 1c4) to deliver from sin and guilt; 1d)
(Hophal) to be plucked out; 1e) (Hithpael) to strip oneself;
"Deliver {natsal-deliver [H5337]: #165} me from all my transgressions:
make me not the reproach of the foolish." [Psalm 39:8]
"Be pleased, O LORD, to deliver {natsal-deliver [H5337]: #165} me: O
LORD, make haste to help me." [Psalm 40:13]
"Now consider this, ye that forget God, lest I tear you in pieces, and
there be none to deliver {natsal-deliver [H5337]: #165}." [Psalm 50:22]
"Deliver {natsal-deliver [H5337]: #165} me from bloodguiltiness, O God,
thou God of my salvation: and my tongue shall sing aloud of thy
righteousness." [Psalm 51:14]
"For he hath delivered {natsal-deliver [H5337]: #165} me out of all
trouble: and mine eye hath seen his desire upon mine enemies." [Psalm 54:7]
"For thou hast delivered {natsal-deliver [H5337]: #165} my soul from
death: wilt not thou deliver {natsal-deliver [H5337]: #165} my feet from
falling, that I may walk before God in the light of the living?" [Psalm
56:13]
#40, #70, #50, #5 = me`ownah (H4585): 1) *dwelling*, *habitation*,
*refuge*; 1a) *den*, *lair* (*of* *animals*); 1b) *dwelling*-*place*
(*of* *God*) (figurative);
"The eternal God is thy refuge {me`ownah-den [H4585]: #165}, and
underneath are the everlasting arms: and he shall thrust out the enemy
from before thee; and shall say, Destroy them." [Deuteronomy 33:27]
"Will a lion roar in the forest, when he hath no prey? will a young lion
cry out of his den {me`ownah-den [H4585]: #165}, if he have taken
nothing?" [Amos 3:4]
#30, #40, #60, #30, #5 = mecillah (H4546): 1) highway, raised way,
public road; #2, #7, #100, #50, #6 = zaqan (H2206): 1) beard, chin; 1a)
beard; 1b) chin;
#6, #30, #5, #70, #40, #10, #4 = `amad (H5975): 1) to stand, *remain*,
endure, take one's stand; 1a) (Qal); 1a1) to stand, take one's stand, be
in a standing attitude, stand forth, take a stand, present oneself,
attend upon, be or become servant of; 1a2) to stand still, stop (moving
or doing), cease; 1a3) to tarry, delay, remain, continue, abide, endure,
persist, be steadfast; 1a4) to make a stand, hold one's ground; 1a5) to
stand upright, remain standing, stand up, rise, be erect, be upright;
1a6) to arise, appear, come on the scene, stand forth, appear, rise up
or against; 1a7) to stand with, take one's stand, be appointed, grow
flat, grow insipid; 1b) (Hiphil); 1b1) to station, set; 1b2) to cause to
stand firm, maintain; 1b3) to cause to stand up, cause to set up, erect;
1b4) to present (one) before (king); 1b5) to appoint, ordain, establish;
1c) (Hophal) to be presented, be caused to stand, be stood before;
"And he said, Draw not nigh hither: put off thy shoes from off thy feet,
for the place whereon thou standest {`amad-stood [H5975]: #165} is holy
ground." [Exodus 3:5]
#5, #20, #70, #10, #60 = ka`ac (H3707): 1) to be angry, be vexed, be
indignant, be wroth, be grieved, provoke to anger and wrath; 1a) (Qal);
1a1) to be vexed, be indignant; 1a2) to be angry; 1b) (Piel) to provoke
to anger; 1c) (Hiphil); 1c1) to vex; 1c2) to vex, provoke to anger; #10,
#100, #40, #10, #5 = Yeqamyah (H3359): 1) a descendant of Judah, son of
Shallum in the line of Ahlai; 2) a descendant of David and one of the
seven introduced into the royal line on the failure of it in the person
of Jehoiachin;
#30, #40, #40, #30, #20, #5 = mamlakah (H4467): 1) *kingdom*,
*dominion*, *reign*, *sovereignty*; 1a) *kingdom*, *realm*; 1b)
*sovereignty*, *dominion*; 1c) *reign*;
"And thou, O tower of the flock, the strong hold of the daughter of
Zion, unto thee shall it come, even the first dominion; the kingdom
{mamlakah-kingdom [H4467]: #165} shall come to the daughter of
Jerusalem." [Micah 4:8]
"Behold, I am against thee, saith the LORD of hosts; and I will discover
thy *SKIRTS* upon thy face, and I will show the nations thy nakedness,
and the kingdoms {mamlakah-kingdom [H4467]: #165} thy shame." [Nahum 3:5]
"Therefore wait ye upon me, saith the LORD, until the day that I rise up
to the prey: for my determination is to gather the nations, that I may
assemble the kingdoms {mamlakah-kingdom [H4467]: #165}, to pour upon
them mine indignation, even all my fierce anger: for all the earth shall
be devoured with the fire of my jealousy." [Zephaniah 3:8]
"And I will overthrow the throne of kingdoms {mamlakah-kingdom [H4467]:
#165}, and I will destroy the strength of the kingdoms {mamlakah-kingdom
[H4467]: #165} of the heathen; and I will overthrow the chariots, and
those that ride in them; and the horses and their riders shall come
down, every one by the sword of his brother." [Haggai 2:22]
#20, #5, #20, #50, #70 = kana` (H3665): 1) to be humble, be humbled, be
subdued, be brought down, be low, be under, be brought into subjection;
1a) (Niphal); 1a1) to humble oneself; 1a2) to be humbled, be subdued;
1b) (Hiphil); 1b1) to humble; 1b2) to subdue; #30, #40, #6, #70, #4,
#10, #5 = Mow`adyah (H4153): 1) one of the priests who returned with
Zerubbabel; #50, #9, #40, #10, #50, #6 = tamah (H2933): 1) (Niphal) to
be stopped up; 1a) to be regarded as unclean (metaplastic); #80, #4,
#70, #5, #6 = pada` (H6308): 1) (Qal) to deliver; 1a) meaning uncertain;
#20, #90, #50, #5 = tsinnah (H6793): 1) something piercing, hook, barb;
2) coolness, cold (of snow); 3) shield, large shield, buckler; 1a)
meaning dubious; 3a) shield;
#30, #5, #100, #30 = qalal (H7043): 1) to be slight, be *swift*, be
trifling, be of little account, be light; 1a) (Qal); 1a1) to be slight,
be abated (of water); 1a2) to be swift; 1a3) to be trifling, be of
little account; 1b) (Niphal); 1b1) to be swift, show oneself swift; 1b2)
to appear trifling, be too trifling, be insignificant; 1b3) to be
lightly esteemed; 1c) (Piel); 1c1) to make despicable; 1c2) to curse;
1d) (Pual) to be cursed; 1e) (Hiphil); 1e1) to make light, lighten; 1e2)
to treat with contempt, bring contempt or dishonour; 1f) (Pilpel); 1f1)
to shake; 1f2) to whet; 1g) (Hithpalpel) to *shake* *oneself*, *be*
*moved* *to* *and* *fro*;
"Curse {qalal-curse [H7043]: #165} not the king, no not in thy thought;
and curse {qalal-curse [H7043]: #165} not the rich in thy bedchamber:
for a bird of the air shall carry the voice, and that which hath wings
shall tell the matter." [Ecclesiastes 10:20]
#80, #30, #10, #30, #10, #5 = peliyliyah (H6417): 1) *the* *giving* *a*
*decision*, *pronouncement* *of* *judgment*, *reasoning*;
"But they also have erred through wine, and through strong drink are out
of the way; the priest and the prophet have erred through strong drink,
they are swallowed up of wine, they are out of the way through strong
drink; they err in vision, they stumble in judgment
{peliyliyah-judgement [H6417]: #165}." [Isaiah 28:7]
#10, #70, #30, #50, #5 = `alah (H5927): 1) to go up, ascend, climb; 1a)
(Qal); 1a1) to go up, ascend; 1a2) to meet, visit, follow, depart,
withdraw, retreat; 1a3) to go up, come up (of animals); 1a4) to spring
up, grow, shoot forth (of vegetation); 1a5) to go up, go up over, *rise*
(*of* *natural* *phenomenon*); 1a6) *to* *come* *up* (*before* *God*);
1a7) to go up, go up over, extend (of boundary); 1a8) to excel, be
superior to; 1b) (Niphal); 1b1) to be taken up, be brought up, be taken
away; 1b2) *to* *take* *oneself* *away*; 1b3) to be exalted; 1c)
(Hiphil); 1c1) to bring up, *cause* *to* *ascend* *or* *climb*, *cause*
*to* *go* *up*; 1c2) to bring up, bring against, take away; 1c3) to
bring up, draw up, train; 1c4) to cause to ascend; 1c5) to rouse, stir
up (mentally); 1c6) to offer, bring up (of gifts); 1c7) to exalt; 1c8)
to cause to ascend, offer; 1d) (Hophal); 1d1) to be carried away, be led
up; 1d2) to be taken up into, be inserted in; 1d3) to be offered; 1e)
(Hithpael) to lift oneself;
"For a nation is come {`alah-come [H5927]: #165} up upon my land,
strong, and without number, whose teeth are the teeth of a lion, and he
hath the cheek teeth of a great lion." [Joel 1:6]
"They shall run like mighty men; they shall climb {`alah-come [H5927]:
#165} the wall like men of war; and they shall march every one on his
ways, and they shall not break their ranks:" [Joel 2:7]
#90, #70, #5 = tsa`ah (H6808): 1) to stoop, bend, incline; 1a) (Qal);
1a1) to stoop, bend; 1a2) to incline, tip; 1b) (Piel) to tip over; #100,
#10, #50, #5 = qiynah (H7015): 1) lamentation, dirge, elegy; #6, #30,
#50, #9, #70 = nata` (H5193): 1) to plant, fasten, fix, establish; 1a)
(Qal); 1a1) to plant; 1a2) to plant, establish (figurative); 1b)
(Niphal); 1b1) to be planted; 1b2) to be established (fig.); #8, #2,
#90, #50, #10, #5 = Chabatstsanyah (H2262): 1) apparently the head of
one of the families of the Rechabites; #30, #80, #50, #5 = pinnah
(H6438): 1) corner; 1a) corner (of square objects); 1b) corner (of ruler
or chief - figurative); #6, #100, #4, #10, #40, #5 = qadiym (H6921): 1)
east, east wind; 1a) east (of direction); 1b) east wind; #5, #70, #30,
#50, #10 = `alal (H5954): 1) to thrust in, go in, come in; 1a) (P'al) to
go in, come in; 1b) (Aphel) to bring in; 1c) (Hophal) to be brought in;
#30, #50, #60, #20, #5 = necak (H5260): 1) to pour out, offer
*SACRIFICE*; 1a) (Pael) to pour out, offer (a *SACRIFICE*); #100, #4,
#40, #6, #5, #10 = qodam (H6925): 1) before, in front of; 1a) before;
1b) from before; #70, #80, #10, #5 = `ophiy (H6074): 1) leafage, foliage;
#1, #50, #4, #100, #10 = aner (G435): 1) *with* *reference* *to* *sex*;
2) *with* *reference* *to* *age*, *and* *to* *distinguish* *an* *adult*
*man* *from* *a* *boy*; 3) any male; 4) used generically of a group of
both men and women; 1a) of a male; 1b) of a husband; 1c) of a betrothed
or future husband;
"The men {aner-man [G435]: #165} of Nineveh shall rise in judgment with
this generation, and shall condemn it: because they repented at the
preaching of Jonas; and, behold, a greater than Jonas is here." [Matthew
12:41]
"And desired of him letters to Damascus to the synagogues, that if he
found any of this way, whether they were men {aner-man [G435]: #165} or
women, he might bring them bound unto Jerusalem." [Acts 9:2]
#4, #10, #20, #1, #10, #70, #50 = dikaios (G1342): 1) *righteous*,
*observing* *divine* *laws*; 1a) in a wide sense, upright, righteous,
virtuous, keeping the commands of God; 1a1) of those who seem to
themselves to be righteous, who pride themselves to be righteous, who
pride themselves in their virtues, whether real or imagined; 1a2)
innocent, faultless, guiltless; 1a3) used of him whose way of thinking,
feeling, and acting is wholly conformed to the will of God, and who
therefore needs no rectification in the heart or life; 1a3a) only Christ
truly; 1a4) approved of or acceptable of God; 1b) *in* *a* *narrower*
*sense*, *rendering* *to* *each* *his* *due* *and* *that* *in* *a*
*judicial* *sense*, *passing* *just* *judgment* *on* *others*, *whether*
*expressed* *in* *words* *or* *shown* *by* *the* *manner* *of* *dealing*
*with* *them*;
"That ye may be the children of your Father which is in heaven: for he
maketh his sun to rise on the evil and on the good, and sendeth rain on
the just {dikaios-righteous [G1342]: #165} and on the unjust." [Matthew
5:45]
"For verily I say unto you, That many prophets and righteous
{dikaios-righteous [G1342]: #165} men have desired to see those things
which ye see, and have not seen them; and to hear those things which ye
hear, and have not heard them." [Matthew 13:17]
"So shall it be at the end of the world: the angels shall come forth,
and sever the wicked from among the just {dikaios-righteous [G1342]:
#165}," [Matthew 13:49]
"Even so ye also outwardly appear righteous {dikaios-righteous [G1342]:
#165} unto men, but within ye are full of hypocrisy and iniquity."
[Matthew 23:28]
"Knowing this, that the law is not made for a righteous
{dikaios-righteous [G1342]: #165} man, but for the lawless and
disobedient, for the ungodly and for sinners, for unholy and profane,
for murderers of fathers and murderers of mothers, for manslayers,"
[1Timothy 1:9]
"Henceforth there is laid up for me a crown of righteousness, which the
Lord, the righteous {dikaios-righteous [G1342]: #165} judge, shall give
me at that day: and not to me only, but unto all them also that love his
appearing." [2Timothy 4:8]
"But a lover of hospitality, a lover of good men, sober, just
{dikaios-righteous [G1342]: #165}, holy, temperate;" [Titus 1:8]
#70, #4, #8, #3, #70, #10 = hodegos (G3595): 1) *a* *leader* *of* *the*
*way*, *a* *guide*; 2) *a* *teacher* *of* *the* *ignorant* *and*
*inexperienced*;
"Let them alone: they be blind leaders {hodegos-guide [G3595]: #165} of
the blind. And if the blind lead the blind, both shall fall into the
ditch." [Matthew 15:14]
"Woe unto you, ye blind guides {hodegos-guide [G3595]: #165}, which say,
Whosoever shall swear by the temple, it is nothing; but whosoever shall
swear by the gold of the temple, he is a debtor!" [Matthew 23:16]
"Ye blind guides {hodegos-guide [G3595]: #165}, which strain at a gnat,
and swallow a camel." [Matthew 23:24]
"Men and brethren, this scripture must needs have been fulfilled, which
the Holy Ghost by the mouth of David spake before concerning Judas,
which was guide {hodegos-guide [G3595]: #165} to them that took Jesus."
[Acts 1:16]
"And art confident that thou thyself art a guide {hodegos-guide [G3595]:
#165} of the blind, a light of them which are in darkness," [Romans 2:19]
#5, #40, #70, #50 = emos (G1699): 1) *my*, *mine*, etc.;
"Is it not lawful for me to do what I will with mine {emos-my [G1699]:
#165} own? Is thine eye evil, because I am good?" [Matthew 20:15]
#70, #3, #4, #70, #8, #10 = ogdoos (G3590): 1) the eighth; #5, #40, #5,
#30, #30, #5, #50 = mello (G3195): 1) to be about; 1a) to be on the
point of doing or suffering something; 1b) to intend, have in *MIND*,
think to; #3, #1, #30, #10, #30, #1, #10, #70, #10 = Galilaios (G1057):
1) a native of Galilee; #5, #40, #5, #10, #50, #5, #50 = meno (G3306):
1) to remain, abide; 2) to wait for, await one; 1a) in reference to
place; 1a1) to sojourn, tarry; 1a2) not to depart; 1a2a) to continue to
be present; 1a2b) to be held, kept, continually; 1b) in reference to
time; 1b1) to continue to be, not to perish, to last, endure; 1b1a) of
persons, to survive, live; 1c) in reference to state or condition; 1c1)
to remain as one, not to become another or different;
#5, #80, #5, #20, #30, #8, #9, #8 = epikaleomai (G1941): 1) *to* *put*
*a* *name* *upon*, to surname; 2) *to* *be* *named* *after* *someone*;
3) *to* *call* *something* *to* *one*; 4) to invoke; 5) to call upon by
pronouncing the name of Jehovah; 1a) to permit one's self to be
surnamed; 3a) to cry out upon or against one; 3b) *to* *charge*
*something* *to* *one* *as* *a* *crime* *or* *reproach*; 3c) to summon
one on any charge, *prosecute* *one* *for* *a* *crime*; 3d) to blame one
for, accuse one of; 4a) to call upon for one's self, in one's behalf;
4a1) any one as a helper; 4a2) as my witness; 4a3) as my judge; 4a4) to
appeal unto; 5a) an expression finding its explanation in the fact that
prayers addressed to God ordinarily began with an invocation of the
divine name;
"That the residue of men might seek after the Lord, and all the
Gentiles, upon whom my name is called {epikaleomai-call [G1941]: #165},
saith the Lord, who doeth all these things." [Acts 15:17]
"For if I be an offender, or have committed any thing worthy of death, I
refuse not to die: but if there be none of these things whereof these
accuse me, no man may deliver me unto them. I appeal {epikaleomai-call
[G1941]: #165} unto Caesar." [Acts 25:11]
"Then Festus, when he had conferred with the council, answered, Hast
thou appealed {epikaleomai-call [G1941]: #165} unto Caesar? unto Caesar
shalt thou go." [Acts 25:12]
"But when Paul had appealed {epikaleomai-call [G1941]: #165} to be
reserved unto the hearing of Augustus, I commanded him to be kept till I
might send him to Caesar." [Acts 25:21]
"But when I found that he had committed nothing worthy of death, and
that he himself hath appealed {epikaleomai-call [G1941]: #165} to
Augustus, I have determined to send him." [Acts 25:25]
"Then said Agrippa unto Festus, This man might have been set at liberty,
if he had not appealed {epikaleomai-call [G1941]: #165} unto Caesar."
[Acts 26:32]
"But when the Jews spake against it, I was constrained to appeal
{epikaleomai-call [G1941]: #165} unto Caesar; not that I had ought to
accuse my nation of." [Acts 28:19]
"For there is no difference between the Jew and the Greek: for the same
Lord over all is rich unto all that call {epikaleomai-call [G1941]:
#165} upon him." [Romans 10:12]
"For whosoever shall call {epikaleomai-call [G1941]: #165} upon the name
of the Lord shall be saved." [Romans 10:13]
"How then shall they call {epikaleomai-call [G1941]: #165} on
{epikaleomai-call [G1941]: #165} him in whom they have not believed? and
how shall they believe in him of whom they have not heard? and how shall
they hear without a preacher?" [Romans 10:14]
#7, #8, #30, #70, #50 = zelos (G2205): 1) excitement of *MIND*, ardour,
fervour of spirit; 1a) zeal, ardour in embracing, pursuing, *defending*
*anything*; 1a1) zeal in behalf of, *for* *a* *person* *or* *thing*;
1a2) the fierceness of indignation, punitive zeal; 1b) an envious and
contentious rivalry, jealousy; #70, #10, #20, #5, #10, #50 = oikeo
(G3611): 1) to dwell in; #1, #100, #1, #2, #10, #1, #50 = Arabia (G688):
1) a well known peninsula of Asia lying towards Africa, and bounded by
Egypt, Palestine, Syria, Mesopotamia, Babylonia, the Gulf of Arabia, the
Persian Gulf, the Red Sea and the Indian Ocean;
"And his disciples remembered that it was written, The zeal {zelos-zeal
[G2205]: #165} of thine house hath eaten me up." [John 2:17]
"Then the high priest rose up, and all they that were with him, (which
is the sect of the Sadducees,) and were filled with indignation
{zelos-zeal [G2205]: #165}," [Acts 5:17]
"But when the Jews saw the multitudes, they were filled with envy
{zelos-zeal [G2205]: #165}, and spake against those things which were
spoken by Paul, contradicting and blaspheming." [Acts 13:45]
"For I bear them record that they have a zeal {zelos-zeal [G2205]: #165}
of God, but not according to knowledge." [Romans 10:2]
"Let us walk honestly, as in the day; not in rioting and drunkenness,
not in chambering and wantonness, not in strife and envying {zelos-zeal
[G2205]: #165}." [Romans 13:13]
"For ye are yet carnal: for whereas there is among you envying
{zelos-zeal [G2205]: #165}, and strife, and divisions, are ye not
carnal, and walk as men?" [1Corinthians 3:3]
"And not by his coming only, but by the consolation wherewith he was
comforted in you, when he told us your earnest desire, your mourning,
your fervent {zelos-zeal [G2205]: #165} *MIND* toward me; so that I
rejoiced the more." [2Corinthians 7:7]
#5, #100, #10, #50 = eris (G2054): 1) *contention*, *strife*, *wrangling*;
"Being filled with all unrighteousness, fornication, wickedness,
covetousness, maliciousness; full of envy, murder, debate {eris-strife
[G2054]: #165}, deceit, malignity; whisperers," [Romans 1:29]
"Let us walk honestly, as in the day; not in rioting and drunkenness,
not in chambering and wantonness, not in strife {eris-strife [G2054]:
#165} and envying." [Romans 13:13]
"For it hath been declared unto me of you, my brethren, by them which
are of the house of Chloe, that there are contentions {eris-strife
[G2054]: #165} among you." [1Corinthians 1:11]
"For ye are yet carnal: for whereas there is among you envying, and
strife {eris-strife [G2054]: #165}, and divisions, are ye not carnal,
and walk as men?" [1Corinthians 3:3]
"For I fear, lest, when I come, I shall not find you such as I would,
and that I shall be found unto you such as ye would not: lest there be
debates {eris-strife [G2054]: #165}, envyings, wraths, strifes,
backbitings, whisperings, swellings, tumults:" [2Corinthians 12:20]
"Idolatry, witchcraft, hatred, variance {eris-strife [G2054]: #165},
emulations, wrath, strife, seditions, heresies," [Galatians 5:20]
"Some indeed preach Christ even of envy and strife {eris-strife [G2054]:
#165}; and some also of good will:" [Philippians 1:15]
"He is proud, knowing nothing, but doting about questions and strifes of
words, whereof cometh envy, strife {eris-strife [G2054]: #165},
railings, evil surmisings," [1Timothy 6:4]
"But avoid foolish questions, and genealogies, and contentions
{eris-strife [G2054]: #165}, and strivings about the law; for they are
unprofitable and vain." [Titus 3:9]
#5, #30, #1, #9, #70, #50 = lanthano (G2990): 1) *to* *be* *hidden*,
*to* *be* *hidden* *from* *one*, *secretly*, *unawares*, *without*
*knowing*;
"For the king knoweth of these things, before whom also I speak freely:
for I am persuaded that none of these things are hidden {lanthano-be
[G2990]: #165} from him; for this thing was not done in a corner." [Acts
26:26]
"Be not forgetful to entertain strangers: for thereby some have
entertained angels unawares {lanthano-be [G2990]: #165}." [Hebrews 13:2]
"For this they willingly are ignorant {lanthano-be [G2990]: #165} of,
that by the word of God the heavens were of old, and the earth standing
out of the water and in the water:" [2Peter 3:5]
"But, beloved, be not ignorant {lanthano-be [G2990]: #165} of this one
thing, that one day is with the Lord as a thousand years, and a thousand
years as one day." [2Peter 3:8]
#5, #10, #20, #70, #50, #10 = eikon (G1504): 1) *an* *image*, *figure*,
*likeness*; 1a) *an* *image* *of* *the* *things* (*the* *heavenly*
*things*); 1a1) used of the *MORAL* likeness of renewed men to God; 1a2)
the image of the Son of God, into which true Christians are transformed,
is likeness not only to the heavenly body, but also to the most holy and
*BLESSED* state of *MIND*, which Christ possesses; 1b) the image of one;
1b1) one in whom the likeness of any one is seen; 1b2) applied to man on
account of his power of command; 1b3) to Christ on account of his divine
nature and absolute *MORAL* excellence;
"And he saith unto them, Whose is this image {eikon-image [G1504]: #165}
and superscription?" [Matthew 22:20]
"And they brought it. And he saith unto them, Whose is this image
{eikon-image [G1504]: #165} and superscription? And they said unto him,
Caesar's." [Mark 12:16]
"Show me a penny. Whose image {eikon-image [G1504]: #165} and
superscription hath it? They answered and said, Caesar's." [Luke 20:24]
"And changed the glory of the uncorruptible God into an image
{eikon-image [G1504]: #165} made like to corruptible man, and to birds,
and fourfooted beasts, and creeping things." [Romans 1:23]
"For whom he did foreknow, he also did predestinate to be conformed to
the image {eikon-image [G1504]: #165} of his Son, that he might be the
firstborn among many brethren." [Romans 8:29]
"And the beast was taken, and with him the false prophet that wrought
miracles before him, with which he deceived them that had received the
mark of the beast, and them that worshipped his image {eikon-image
[G1504]: #165}. These both were cast alive into a lake of fire burning
with brimstone." [Revelation 19:20]
"And I saw thrones, and they sat upon them, and judgment was given unto
them: and I saw the souls of them that were beheaded for the witness of
Jesus, and for the word of God, and which had not worshipped the beast,
neither his image {eikon-image [G1504]: #165}, neither had received his
mark upon their foreheads, or in their hands; and they lived and reigned
with Christ a thousand years." [Revelation 20:4]
----------
To any reader trained in the Chinese Classics, the image of a bird
escaping a dark *RAVINE* would also bring to *MIND* a famous passage
from the Mencius (circa 4th century BCE), which compares coming up into
the light with the idea of *ENLIGHTENMENT* following study of the
Classics. With the word for 'timber' a pun for 'talent,' we find that a
man's very security depends upon developing his inborn capacities by
following the hallowed precepts of the ancients.
The 'rare fruits' (literally, rare *GRAINS*) sought may be official
stipends, which in the early Han Dynasty were customarily paid in
*GRAIN*. Since Yang Hsiung tends to denounce the common preoccupation
with material success, it is far more likely that rare fruits signify
the 'excellent Way,' as the commentator Ssu-ma Kuang suggests.
Appraisal 4: Reaching ever higher, though unaligned,
Like a plant, full-flowered without roots,
He wraps himself in empty fame.
Fathoming 4: Reaching higher through unaligned
Means: He rises recklessly.
Position 4 corresponds to official rank and the true to action. As the
individual considers possible career moves, he should remember that
correct alignment with the Way (that is, the determined pursuit of
Goodness) is the root of all merit and glory. Though the unscrupulous
individual may prosper temporarily, danger lies ahead. Lacking the
proper foundation in virtue, his advance soon falters, just as flowers
plucked fro mother roots inevitably wilt. Once his unstable character
is unmasked, the disapprobation of others will only hasten his downfall.
Appraisal 5: Rising from the deep *MARSH*, a crane calls,
Stepping up to Heaven, unashamed.
Fathoming 5: A calling crane, unashamed,
Means: He has what it takes at *CENTRE*.
In China, the crane is associated to longevity. It is also known to fly
high. In ancient Chinese imagery, then, the figure of the calling crane
symbolizes the superior man whose reputation is well known. This chance
is 'unashamed,' despite the bold daring of its initiative, because its
pure heart deserves such swift advance. His call is heard in all
directions since virtue compels men to follow its suasive example.
As Position 5 corresponds to the Son of Heaven (ie. the equivalent of
the Son of Man within the Biblical sense) , one early commentator is
quick to see in these lines a *CELEBRATION* *OF* *THE* *VIRTUOUS*
*COMMONER'S* *RISE* *FROM* *OBSCURITY* *TO* *THE* *IMPERIAL* *THRONE*.
Appraisal 6: he ascends to the hall,
His upper and lower garments reversed.
Men at court are dismayed.
Fathoming 6: Ascending to the hall in disarray.
Means: The great masses are lost.
ODE 100 uses clothes in disarray as a stock metaphor to criticize
disorder at court. In his haste, an official confuses jacket and
*SHIRT*, top and bottom. This *REVERSAL* *INDICATES* *SUBVERSION* *OF*
*THE* *PROPER* *HIERARCHICAL* *RELATIONS* (*SUCH* *AS* *MIGHT* *OCCUR*
*WHEN* *AN* *OFFICIAL* *OR* *EMPRESS* *ARROGATES* {*TAKE* *OR* *CLAIM*
(*SOMETHING*) *WITHOUT* *JUSTIFICATION*} *IMPERIAL* *POWER*). Those who
witness this breach in ritual recognize it as an evil omen:
CATEGORIES OF UNDERSTANDING: #100 has 47 Categories: #6, #1, #3, #40,
#10, #40 = 'agam (H98): 1) pool, troubled pool; 1a) troubled or muddy
(gloomy) pools, *MARSHES*; 1b) any pool, pond; 1c) swamp reeds, reeds,
rush(es); #6, #1, #3, #40, #50 = 'agmown (H100): 1) rush, bulrush; 2)
sad, drooping; 1a) of line of bulrushes; 1b) bowing of the head
(figurative); 1c) of the lowly (metaphor); #1, #3, #80, #10, #6 =
'aggaph (H102): 1) wing (of an army), band, army, hordes;
#30, #1, #4, #50, #10, #5 = 'adown (H113): 1) firm, strong, *lord*,
*master*; 1a) lord, master; 1a1) reference to men; 1a1a)
*superintendent* *of* *household*,*of* *affairs*; 1a1b) master; 1a1c)
*king*; 1a2) *reference* *to* *God*; 1a2a) *the* *Lord* *God*; 1a2b)
*Lord* *of* *the* *whole* *earth*; 1b) *lords*, *kings*; 1b1) reference
to men; 1b1a) proprietor of hill of Samaria; 1b1b) master; 1b1c)
husband; 1b1d) prophet; 1b1e) *governor*; 1b1f) *prince*; 1b1g) *king*;
1b2) *reference* *to* *God*; 1b2a) *Lord* *of* *lords* (probably = 'thy
husband, Yahweh'); 1c) my lord, my master; 1c1) reference to men; 1c1a)
master; 1c1b) husband; 1c1c) prophet; 1c1d) prince; 1c1e) king; 1c1f)
father; 1c1g) Moses; 1c1h) priest; 1c1i) *theophanic* *angel*; 1c1j)
captain; 1c1k) general recognition of superiority; 1c2) reference to
God; 1c2a) *my* *Lord*, *my* *Lord* *and* *my* *God*; 1c2b) Adonai
(parallel with Yahweh);
"Hear us, my Lord {'adown-lord [H113]: #100}: thou art a mighty prince
among us: in the choice of our sepulchres bury thy dead; none of us
shall withhold from thee his sepulchre, but that thou mayest bury thy
dead." [Genesis 23:6]
"And the angel answered and said unto me, These are the four spirits of
the heavens, which go forth from standing before the Lord {'adown-lord
[H113]: #100} of all the earth." [Zechariah 6:5]
"A son honoureth his father, and a servant his master {'adown-lord
[H113]: #100}: if then I be a father, where is mine honour? And if I be
a master {'adown-lord [H113]: #100}, where is my fear? saith the LORD of
hosts unto you, O priests, that despise my name. And ye say, Wherein
have we despised thy name?" [Malachi 1:6]
"Behold, I will send my messenger, and he shall prepare the way before
me: and the Lord {'adown-lord [H113]: #100}, whom ye seek, shall
suddenly come to his temple, even the messenger of the covenant, whom ye
delight in: behold, he shall come, saith the LORD of hosts." [Malachi 3:1]
#6, #30, #1, #8, #10, #5, #40 = 'ach (H251): 1) brother; 1a) brother of
same parents; 1b) half-brother (same father); 1c) relative, kinship,
same tribe; 1d) each to the other (reciprocal relationship); 1e)
(figurative) of resemblance;
#3, #1, #6, #50, #40 = ga'own (H1347): 1) *exaltation*, *majesty*,
*pride*; 1a) *majesty*, *exaltation*, *excellence*; 1a1) *of* *nations*;
1a2) *of* *God*; 1a3) of the Jordan; 1b) *pride*, *arrogance* (*bad*
*sense*);
"For the sin of their mouth and the words of their lips let them even be
taken in their pride {ga'own-pride [H1347]: #100}: and for cursing and
lying which they speak." [Psalm 59:12]
"The fear of the LORD is to hate evil: pride, and arrogancy
{ga'own-pride [H1347]: #100}, and the evil way, and the froward mouth,
do I hate." [Proverbs 8:13]
"Pride {ga'own-pride [H1347]: #100} goeth before destruction, and an
haughty spirit before a fall." [Proverbs 16:18]
"And I will punish the world for their evil, and the wicked for their
iniquity; and I will cause the arrogancy {ga'own-pride [H1347]: #100} of
the proud to cease, and will lay low the haughtiness of the terrible."
[Isaiah 13:11]
"And Babylon, the glory of kingdoms, the beauty of the Chaldees'
excellency {ga'own-pride [H1347]: #100}, shall be as when God overthrew
Sodom and Gomorrah." [Isaiah 13:19]
"The LORD of hosts hath purposed it, to stain the pride {ga'own-pride
[H1347]: #100} of all glory, and to bring into contempt all the
honourable of the earth." [Isaiah 23:9]
"They shall lift up their voice, they shall sing for the majesty
{ga'own-pride [H1347]: #100} of the LORD, they shall cry aloud from the
sea." [Isaiah 24:14]
"Whereas thou hast been forsaken and hated, so that no man went through
thee, I will make thee an eternal excellency {ga'own-pride [H1347]:
#100}, a joy of many generations." [Isaiah 60:15]
#3, #2, #10, #70, #10, #5 = gebiya` (H1375): 1) cup, bowl; #6, #4, #40,
#10, #40 = dam (H1818): 1) blood; 1a) of wine (fig.); #4, #70, #20, #6 =
da`ak (H1846): 1) to go out, be extinguished, dry up; 1a) (Qal) to go
out, be extinguished; 1b) (Niphal) to be made extinct, be dried up; 1c)
(Pual) to be extinguished, be quenched;
#30, #5, #10, #20, #30, #5 = heykal (Aramaic) (H1965): 1) *palace*,
*temple*; 1a) *palace*; 1b) temple (in Jerusalem); 1c) temple (pagan);
"Now because we have maintenance from the king's palace, and it was not
meet for us to see the king's dishonour, therefore have we sent and
certified the king;" [Ezra 4:14]
"Then they brought the golden *VESSELS* that were taken out of the
temple {heykal (Aramaic)-temple [H1965]: #100} of the house of God which
was at Jerusalem; and the king, and his princes, his wives, and his
concubines, drank in them." [Daniel 5:3]
"In the same hour came forth fingers of a man's hand, and wrote over
against the candlestick upon the plaster of the wall of the king's
palace {heykal (Aramaic)-temple [H1965]: #100}: and the king saw the
part of the hand that wrote.
And this is the writing that was: MENE, MENE, TEKEN, UPHARSIN." [Daniel
5:5; 25 (KJV)]
#40, #5, #50, #5 = hennah (H2007): 1) they, these, the same, who; #2,
#8, #30, #10, #10, #40 = choliy (H2483): 1) sickness; #6, #10, #8, #50,
#20, #6 = chanak (H2596): 1) to train, dedicate, inaugurate; 1a) (Qal);
1a1) to train, train up; 1a2) to dedicate; #2, #40, #8, #50 = chanan
(Aramaic) (H2604): 1) to show favour; 1a) (P'al) to show favour; 1b)
(Ithpael) to implore favour; #6, #2, #8, #60, #4, #20 = checed (H2617):
1) goodness, kindness, faithfulness; 2) a reproach, shame; #9, #40, #1,
#10, #40 = tame' (H2931): 1) unclean, impure; 1a) ethically and
religiously; 1b) ritually; 1c) of places; #6, #5, #9, #80 = taph
(H2945): 1) children, little children, little ones; #10, #5, #6, #70,
#4, #5 = Yehow`addah (H3085): 1) a descendant of Saul through Jonathan;
#10, #6, #10, #4, #70 = Yowyada` (H3111): 1) son of Paseah, who assisted
to repair the old *GATE* of Jerusalem; 2) son of the high priest
Eliashib in the time of Nehemiah; #30, #10, #10, #50 = yayin (H3196): 1)
wine; #6, #10, #30, #4, #10, #40 = yeled (H3206): 1) child, son, boy,
offspring, youth; 1a) child, son, boy; 1b) child, children; 1c)
descendants; 1d) youth; 1e) apostate Israelites (fig.); #10, #40, #10,
#40 = yam (H3220): 1) sea; 1a) Mediterranean Sea; 1b) Red Sea; 1c) Dead
Sea; 1d) Sea of Galilee; 1e) sea (general); 1f) mighty river (Nile); 1g)
the sea (the great basin in the temple court); 1h) seaward, west, westward;
#10, #10, #60, #20 = yacak (H3251): 1) (Qal) *to* *anoint*, be poured;
"Upon man's flesh shall it not be poured {yacak-poured [H3251]: #100},
neither shall ye make any other like it, after the composition of it: it
is holy, and it shall be holy unto you." [Exodus 30:32]
#10, #80, #10 = yophiy (H3308): 1) beauty; #2, #20, #6, #20, #2, #10,
#40 = kowkab (H3556): 1) star; 1a) of Messiah, brothers, youth, numerous
progeny, personification, God's omniscience (fig.); #40, #20, #30, #10 =
keliy (H3627): 1) article, *VESSEL*, implement, utensil; 1a) article,
object (general); 1b) utensil, implement, apparatus, *VESSEL*; 1b1)
implement (of *HUNTING* or war); 1b2) implement (of music); 1b3)
implement, tool (of labour); 1b4) equipment, yoke (of oxen); 1b5)
utensils, furniture; 1c) *VESSEL*, receptacle (general); 1d) *VESSELS*
(boats) of paper-reed;
#30, #20, #50 = ken (H3651): 1) so, therefore, thus; 2) *right*, *just*,
*honest*, *true*, *veritable*; 1a) thus, so; 1b) just so; 1c) therefore;
1d) so...as (paired with adv); 1e) then; 1f) forasmuch as (in phrase);
1g) (with prep); 1g1) therefore, this being so (specific); 1g2)
hitherto; 1g3) therefore, on this ground (general); 1g4) afterwards;
1g5) in such case adj; 2a) right, just, honest; 2b) *correct*; 2c)
*true*, *veritable*; 2d) true!, right!, correct! (in assent);
"And he said, Now also let it be according unto your words: he with whom
it is found shall be my servant; and ye shall be blameless." [Genesis 44:10]
"Howbeit {ken-so [H3651]: #100} in the business of the ambassadors of
the princes of Babylon, who sent unto him to inquire of the wonder that
was done in the land, God left him, to try him, that he might know all
that was in his heart." [2Chronicles 32:31]
#30, #6, #4, #10, #10, #40 = Luwdiy (H3866): 1) the descendants of Lud
the son of Shem;
#2, #30, #8, #40, #20 = lechem (H3899): 1) bread, food, *GRAIN*; 1a)
bread; 1a1) bread; 1a2) bread-corn; 1b) food (in general);
"And Melchizedek king of Salem brought forth bread {lechem-bread
[H3899]: #100} and wine: and he was the priest of the most high God."
[Genesis 14:18]
#40, #4, #6, #50 = Madown (H4068): 1) one of the principal cities of
Canaan who joined Jabin and his confederates in their battle against
Joshua at the waters of Merom and were defeated; #6, #40, #4, #50 =
Medan (H4091): 1) a son of Abraham by Keturah; #40, #10, #20, #30 =
Miykal (H4324): 1) daughter of king Saul, sister of Jonathan, wife of
king David, and mother of five; given to David as wife for the bride
price of 100 Philistine foreskins; while still married to David, her
father gave her in marriage to another, Phaltiel; at the death of Saul,
David forced her to return;
#40, #10, #40, #10 = mayim (H4325): 1) water, waters; 1a) water; 1b)
water of the feet, urine; 1c) of danger, violence, transitory things,
refreshment (figurative);
"And the earth was without form, and void; and darkness was upon the
face of the deep. And the Spirit of God moved upon the face of the
waters {mayim-water [H4325]: #100}." [Genesis 1:2]
"And God said, Let there be a firmament in the midst of the waters
{mayim-water [H4325]: #100}, and let it divide the waters {mayim-water
[H4325]: #100} from the waters {mayim-water [H4325]: #100}." [Genesis 1:6]
"And God made the firmament, and divided the waters {mayim-water
[H4325]: #100} which were under the firmament from the waters
{mayim-water [H4325]: #100} which were above the firmament: and it was
so." [Genesis 1:7]
#5, #40, #30, #20, #5 = meluwkah (H4410): 1) *kingship*, *royalty*,
*kingly* *office*;
"And saviours shall come up on mount Zion to judge the mount of Esau;
and the kingdom {meluwkah-kingdom [H4410]: #100} shall be the LORD'S."
[Obadiah 1:21]
#40, #30, #30 = malal (H4448): 1) to speak, utter, say; 1a) (Qal) to
speak; 1b) (Piel) to say, utter; #40, #50, #6, #4 = manowd (H4493): 1)
shaking, wagging; #40, #60 = mac (H4522): 1) gang or body of forced
labourers, task-workers, labour band or gang, forced service, task-work,
serfdom, tributary, tribute, levy, taskmasters, discomfited; 1a)
labour-band, labour-gang, slave gang; 1b) gang-overseers; 1c) forced
service, serfdom, tribute, enforced payment; #30, #60, #8, #2 = cachab
(H5498): 1) (Qal) to drag; #60, #30, #10 = cal (H5536): 1) basket; #70,
#2, #9, #10, #9 = `abtiyt (H5671): 1) weight of pledges, heavy debts;
#6, #80, #10, #4 = piyd (H6365): 1) ruin, disaster, destruction;
"For their calamity shall rise suddenly; and who knoweth the ruin
{piyd-destruction [H6365]: #100} of them both?" [Proverbs 24:22]
#80, #20 = pak (H6378): 1) vial, flask; #5, #90, #4, #1 = tseda'
(Aramaic) (H6656): 1) purpose adj (CLBL); 2) true; #3, #1, #30, #8, #50,
#8 = galene (G1055): 1) calmness, stillness of the sea, a calm; #5, #3,
#20, #1, #10, #50, #10, #1 = egkainia (G1456): 1) dedication,
consecration; 1a) in particular the annual feast celebrated eight days
beginning in the 25th of Chislev (middle of our December), instituted by
Judas Maccabaeus [164 BCE] in memory of the cleansing of the temple from
the pollution of Antiochus Epiphanes; #5, #80, #5, #10 = epei (G1893):
1) when, since; 1a) of time: after; 1b) of cause: since, seeing that,
because; #20, #1, #9, #70 = katho (G2526): 1) according to what; 1a) as;
1b) according as, in so far as, so far forth as;
----------
Not surprisingly, all onlookers try to distance themselves from the
perpetrator. The fault is considered especially grave since it occurs
in the formal audience hall where the community gathers for the
celebration of solemn rights {eg: *NOBEL* *PRIZE* *AWARD* *CEREMONY*
*AND* *BANQUET* *CELEBRATE* *NEW* *NOBEL* *LAUREATES* *IN* *SPLENDOR*
*ON* 10 DECEMBER, 2016}. Due to the magnitude of error, dissatisfaction
soon spreads beyond the inner circles of the court to the masses.
An alternative interpretation draws upon Yang Hsiung's use of the same
metaphor in the Model Sayings to suggest the heterodox adherents of the
Hundred Schools Philosophers, who reject eh Classics associated with
Confucius. When critics of Confucius hold sway at court, the common
people will suffer, then repudiate the throne.
Appraisal 7: he climbs the rickety tower
Some proper it with *WOOD*.
Fathoming 7: Ascending the tower with the aid of props
Means: His supports hold firm.
The tower point not only to high position but also top the elevated
*MIND*, as in the famous T'ang poem:
As daylight fades along the hills
The Yellow River joins the sea
To gaze unto infinity
Go mount another storey still.
Despite such good associates, high towers are inherently dangerous
structures. Like the Tower of Babel, they can represent overweening
ambition. In 'great winds' (that is, turbulent eras), they are
vulnerable to collapse. The wise individual, recognizing the risks
involved in his ascent, makes sure that he is provided with sturdy
*WOODEN* props to forestall possible disaster. The prop, of course, may
be knowledge of the classics, the support of excellent friends and
ministers, or the auspicious ch'i accruing from virtuous action. The
opposite case is presented below.
Appraisal 8: Scaling the dangerous heights,
Someone axes the ladder beneath high.
Fathoming 8: Scaling the peak, his ladder axed,
Means: He loses his knights and common folk.
Once the individual rises to high position, he must maintain the support
of those below. Otherwise, his subordinates will surely undercut him.
Nor can safety be assured the individual whose ambition lead him to rise
too precipitously (ie. hastily and without careful consideration).
Appraisal 1: Perched on a rotten stump,
First he faces ruin, then finds a firmer base.
Fathoming 1: Perched on a stump, then on a firmer base,
Means: He later secures good men.
The arrogant individual finally repents his earlier errors, humbling
himself in order to win the support of worthy followers. *FOR* *THE*
*THRONE*, *WORTHY* *OFFICIALS*, *IN* *THE *WORDS* *OF* *THE* *ODES*,
*ARE* *THE* *NECESSARY* '*BASE* *OF* *THE* *STATE*.'
EGO (FEMALE) IDEA: #54 HAS 19 CATEGORIES:
#1, #3, #40, #10 = 'agem (H99): 1) stagnant pond; #6, #40, #1, #7 = 'az
(H227): 1) then, at that time; 1a) temporal expressions; 1a1) then
(past); 1a2) then, if...then (future); 1a3) earlier; 1b) logical
expressions; 1b1) in that case; 1b2) that (being so); #6, #2, #30, #6,
#10 = below' (H1094): 1) worn out things, rags; #3, #1, #10, #40 = ge'eh
(H1343): 1) proud; #40, #3, #6, #5 = gevah (H1465): 1) the back adv
(CLBL); 2) behind; #10, #3, #40, #1 = gama' (H1572): 1) to swallow
(liquids); 1a) (Piel) to swallow; 1b) (Hiphil) to drink; #30, #4, #6,
#10, #4 = David (H1732): 1) youngest son of Jesse and second king of
Israel; #4, #10, #40 = day (H1767): 1) sufficiency, enough; 1a) enough;
1b) for, according to the abundance of, out of the abundance of, as
often as; #30, #4, #20 = dak (H1790): 1) crushed, oppressed; #7, #2, #4,
#10, #1, #30 = Zabdiy'el (H2068): 1) father of Jashobeam, the chief of
David's guard; 2) a priest in Nehemiah's time; #6, #30, #8, #10 = chay
(Aramaic) (H2417): 1) alive, living, life; #8, #10, #30, #6 = cheyl
(H2426): 1) rampart, fortress, wall; 1a) rampart; 1b) fortress; #6, #8,
#30, #10 = Chaliy (H2482): 1) a town on the boundary of Asher between
Helkath and Beten; #6, #8, #40 = Cham (H2526): 1) 2nd son of Noah,
father of Canaan and of various peoples which were inhabitants of
southern lands; 2) in late usage, a collective name for Egyptians; 3)
the place where Chedorlaomer smote the Zuzim, probably in the territory
of Ammonites (Gilead) east of the Jordan; #6, #20, #4, #20, #4 = kadkod
(H3539): 1) a precious stone (maybe ruby, agate); #20, #10, #4, #6, #4,
#10 = kiydowd (H3590): 1) spark; #6, #40, #4, #4 = middad (H4059): 1)
(Piel) to make extension, continue; #6, #40, #8 = moach (H4221): 1)
marrow; #2, #1, #30, #1, #20 = Balak (G904): 1) a king of Moab;
DAO TE CHING ON SECTION #54 - CULTURING PERSPECTIVES AND INTUITION;
The well-founded will not be pulled up.
COMMENT: Only after firmly establishing the roots [foundation] does one
tend to the branch tips [final details]. thus it 'will not be pulled up.'
The well-embraced will not get dropped.
COMMENT: Not greedy for much, one does not carry more than he is able.
Thus it 'will not get dropped.'
Such a one's descendants, accordingly, will never let *SACRIFICES* to
him cease.
COMMENT: Because his descendants will hand down this Dao, the
*SACRIFICES* they make to him will never cease.
If you cultivate it within your own person, your virtue will be
authentic. If you cultivate it within your family, your virus will not
exceed all need.
COMMENT: One extends [cultivation of virtue] to others by [first
cultivating it in] one's own person. If you cultivate it within your
own person, it will be authentic. If you cultivate it within your
family, it will exceed all need. By cultivating it without fail its
application will become even greater.
If you cultivate it within your village, your virtue will endure. If
you cultivate it within your State, your virtue will be abundant. If
you cultivate it among all under Heaven, your virtue will reach
everywhere. Look at the person from the point of view of the person.
Look at the family from the point of view of the family. Look at the
village from the point of view of the village. Look at the State from
the point of view of the State.
COMMENT: These all are approached in the same way.
Look at all under Heaven from the point of view of all under Heaven.
COMMENT: This is to look as the Dao of all under Heaven from the point
of view of the hearts/*MINDS* [XIN] of all the common folk in all under
Heaven. For the Dao of all under Heaven, opposition to compliance with
it results in good fortune or bad, in all case just as the Dao operates
for people.
How do I know that all under Heaven is so? It is by this.
COMMENT: 'This' refers to what has just been said above. In other
words: How do I get to know all under Heaven? One comes to know it by
searching into oneself and not by seeking it anywhere outside. This is
what is meant by the expression, 'Know all under Heaven without even
leaving your *GATE*.'
Nous: #3
Time: 20:15 hrs
Date: 2016.1.24
Torah: #6 #40 #2 %81 = #48
Dao: Political Prescriptions, Quietude
Tetra: #8 - Kan/Opposition
I-Ching:H46 - Climbing, Moving/Pushing Upward, Ascending
Latin: Facies {God above all things} Alt: Anael {Ship of God} {
1. SERVES TO OBTAIN THE FRIENDSHIP OF A PERSON
2. ASTRONOMY & PHYSICS
3. THE SENSITIVITY OF THE HEART
4. Ptiau
}
#34 CE
***@zen: 4, row: 8, col: 7, nous: 3 [Super: #274 / #11 - Value and
Function of Non-Existence; I-Ching: H8 - Closeness, Seeking Unity,
Grouping, Holding together, Alliance; Tetra: 33 - Closeness, Ego: #333 /
#3 - Political Prescriptions, Quietude; I-Ching: H46 - Climbing,
Moving/Pushing Upward, Ascending; Tetra: 8 - Opposition]
SUPER (MALE) IDEA): #274 HAS 9 CATEGORIES:
#5, #1, #8, #10, #200, #40, #10 = 'Achiyramiy (H298): 1) one of the clan
of Ahiram; #3, #6, #200, #10, #5, #50 = guwr (H1482): 1) cub, whelp,
young; #5, #5, #3, #200, #10, #1, #10, #40 = Hagriy (H1905): 1) a people
dwelling to the east of Palestine, with whom the tribes of Reuben made
war in the time of Saul adj patr; 2) of one of David's servants Haggeri
= 'wanderer'; 3) father of Mibhar and one of David's mighty warriors;
#6, #30, #10, #6, #10, #200, #10, #2 = Yowyariyb (H3114): 1) the head of
the 1st of the 24 courses of priests in David's time; 2) a teacher in
the time of Ezra; 3) a Judaite in the time of Nehemiah; #40, #10, #200,
#10, #8, #6 = Yeriychow (H3405): 1) a city 5 miles (8 km) west of the
Jordan and 7 miles (11.5 km) north of the Dead Sea and the first city
conquered by the Israelites upon entering the promised land of Canaan;
#6, #60, #200, #8 = cerach (H5629): 1) excess, overhanging;
#200, #10, #8, #50, #6 = reyach (H7381): 1) scent, fragrance, aroma,
odour; 1a) scent, odour; 1b) odour of soothing (technical term for
*SACRIFICE* to God);
#3, #5, #50, #5, #1, #10, #200 = genea (G1074): 1) fathered, birth,
nativity; 2) that which has been begotten, men of the same stock, a
family; 3) *the* *whole* *multitude* *of* *men* *living* *at* *the*
*same* *time*; 4) an age (ie. the time ordinarily occupied be each
successive generation), a space of 30 - 33 years; 2a) the several ranks
of natural descent, the successive members of a genealogy; 2b) metaphor:
a race of men very like each other in endowments, pursuits, character;
2b1) esp. in a bad sense, a perverse race;
"And the LORD smelled a sweet savour {reyach-savour [H7381]: #274}; and
the LORD said in his heart, I will not again curse the ground any more
for man's sake; for the imagination of man's heart is evil from his
youth; neither will I again smite any more every thing living, as I have
done." [Genesis 8:21]
"And they said unto them, The LORD look upon you, and judge; because ye
have made our savour {reyach-savour [H7381]: #274} to be abhorred in the
eyes of Pharaoh, and in the eyes of his servants, to put a sword in
their hand to slay us." [Exodus 5:21]
"Then shall ye know that I am the LORD, when their slain men shall be
among their idols round about their altars, upon every high hill, in all
the tops of the mountains, and under every green tree, and under every
thick oak, the place where they did offer sweet savour {reyach-savour
[H7381]: #274} to all their idols." [Ezekiel 6:13]
"For when I had brought them into the land, for the which I lifted up
mine hand to give it to them, then they saw every high hill, and all the
thick trees, and they offered there their sacrifices, and there they
presented the provocation of their offering: there also they made their
sweet savour {reyach-savour [H7381]: #274}, and poured out there their
drink offerings." [Ezekiel 20:28]
"I will accept you with your sweet savour {reyach-savour [H7381]: #274},
when I bring you out from the people, and gather you out of the
countries wherein ye have been scattered; and I will be sanctified in
you before the heathen." [Ezekiel 20:41]
"His branches shall spread, and his beauty shall be as the olive tree,
and his smell {reyach-savour [H7381]: #274} as Lebanon." [Hosea 14:6]
#4, #70, #20, #10, #40, #10, #70, #50 = dokimion (G1383): 1) the
*proving*; 2) *that* *by* *which* *something* *is* *tried* *or*
*proved*, *a* *test*;
"Knowing this, that the trying {dokimion-trying [G1383]: #274} of your
faith worketh patience." [James 1:3]
"That the trial {dokimion-trying [G1383]: #274} of your faith, being
much more precious than of gold that perisheth, though it be tried with
fire, might be found unto praise and honour and glory at the appearing
of Jesus Christ:" [1Peter 1:7]
EGO (FEMALE) IDEA: #333 HAS 12 CATEGORIES:
#30, #2, #100, #200, #1 = beqar (Aramaic) (H1240): 1) to *seek*,
*enquire*; 1a) (Pael) to *enquire*; 1b) (Ithpael) to *let* *search* *be*
*made*;
"That search {beqar (Aramaic)-make [H1240]: #333} may be made in the
book of the records of thy fathers: so shalt thou find in the book of
the records, and know that this city is a rebellious city, and hurtful
unto kings and provinces, and that they have moved sedition within the
same of old time: for which cause was this city destroyed." [Ezra 4:15]
"And I commanded, and search {beqar (Aramaic)-make [H1240]: #333} hath
been made, and it is found that this city of old time hath made
insurrection against kings, and that rebellion and sedition have been
made therein." [Ezra 4:19]
#6, #7, #200, #70, #10, #40 = zerowa` (H2220): 1) arm, forearm,
shoulder, strength; 1a) arm; 1b) arm (as symbol of strength); 1c)
*forces* (*political* and *military*); 1d) shoulder (of animal
*sacrificed*);
"Wherefore say unto the children of Israel, I am the LORD, and I will
bring you out from under the burdens of the Egyptians, and I will rid
you out of their bondage, and I will redeem you with a stretched out arm
{zerowa`-arm [H2220]: #333}, and with great judgments:" [Exodus 6:6]
"For the arms {zerowa`-arm [H2220]: #333} of the wicked shall be broken:
but the LORD upholdeth the righteous." [Psalm 37:17]
#30, #5, #8, #200, #10, #40, #40 = charam (H2763): 1) to ban, devote,
destroy utterly, completely destroy, dedicate for destruction,
exterminate; 2) to split, slit, mutilate (a part of the body); 1a)
(Hiphil); 1a1) to prohibit (for common use), ban; 1a2) to consecrate,
devote, dedicate for destruction; 1a3) to exterminate, completely
destroy; 1b) (Hophal); 1b1) to be put under the ban, be devoted to
destruction; 1b2) to be devoted, be forfeited; 1b3) to be completely
destroyed; 2a) (Qal) to mutilate; 2b) (Hiphil) to divide; #5, #10, #7,
#200, #70, #1, #30, #10 = Yizre`e'liy (H3158): 1) an inhabitant of
Jezreel; #6, #40, #5, #70, #7, #200, #5 = `azarah (H5835): 1) enclosure;
1a) ledge (surrounding Ezekiel's altar); 1b) court (outer one of temple);
#6, #5, #70, #200, #2, #10, #40 = `oreb (H6158): 1) *raven*;
"Who provideth for the raven {`oreb-raven [H6158]: #333} his food? when
his young ones cry unto God, they wander for lack of meat." [Job 38:41]
"The eye that mocketh at his father, and despiseth to obey his mother,
the ravens {`oreb-raven [H6158]: #333} of the valley shall pick it out,
and the young eagles shall eat it." [Proverbs 30:17]
#5, #70, #200, #2, #6, #50 = `arabown (H6162): 1) pledge, security; #30,
#200, #8, #90, #5 = rachats (H7364): 1) to wash, wash off, wash away,
bathe; 1a) (Qal); 1a1) to wash, wash off, wash away; 1a2) to wash, bathe
(oneself); 1b) (Pual) to be washed; 1c) (Hithpael) to wash oneself; #5,
#30, #30, #8, #50, #10, #200 = Hellenis (G1674): 1) a Greek women; 2) a
Gentile women, not a Jewess; #5, #9, #1, #40, #2, #8, #9, #8, #200, #1,
#50 = thambeo (G2284): 1) to be astonished; 2) to astonish, terrify; 2a)
to be amazed; 2b) to be frightened; #70, #100, #3, #10, #30, #70, #50 =
orgilos (G3711): 1) prone to anger, irascible; #5, #80, #30, #1, #200,
#9, #8 = plasso (G4111): 1) to form, mould (something from *CLAY*, wax,
etc.); 1a) used of a potter;
DAO TE CHING SECTION 11 - Value and Function of Non-Existence;
Thirty spokes share one hub. It is exactly where there is nothing of it
that the functionality of the wheel resides.
COMMENT: That the hub can unite and control the thirty spokes depends on
the nothingness there. Because it consists of nothingness, it can
accommodate anything. This is how the solitary [gua] can unite and
control the many.
Mix *CLAY* with water to make a *VESSEL*. It is exactly where there is
nothing of it that the functionality of the *VESSEL* resides. Cut doors
and windows to make a room. It is exactly where there is nothing of it
that the functionality of the room resides. Therefore this is how what
is there proves benefit and how what is not there provides functionality,
COMMENT: That *WOOD*, *CLAY*, and wall can form these three things
[wheel, *VESSEL*, room] depends in each case on achieving functionality
[yong] through nothingness [wu]. In other words, as for nothingness,
that what is there can be of benefit always depends on its achievement
of functionality through what is not there.
I CHING ON HEXAGRAM H8 - CLOSENESS, SEEKING UNITY, GROUPING, HOLDING
TOGETHER, ALLIANCE;
JUDGMENT:
COMMENTARY:
IMAGES:
APPENDED:
SEQUENCE:
IRREGULAR:
1ST
COMMENTARY:
THE CANON OF SUPREME MYSTERY ON TETRA: 33 - CLOSENESS;
UNDERSTANDING #33 has 5 Categories: #1, #2, #30 = 'abal (H61): 1) truly,
verily, surely; 2) but, however, howbeit; 3) contrariwise, nay rather
(neg.); #2, #5, #3, #10, #3, #10 = hagiyg (H1901): 1) whisper, musing,
murmuring; 1a) murmuring; 1b) musing; #6, #7, #20 = zak (H2134): 1)
clean, pure; 2) the pure one (subst); 1a) pure; 1b) pure, clean,
righteous (fig.); #8, #4, #6, #5, #10 = chadiy (Aramaic) (H2306): 1)
breast, chest; #10, #4, #10, #4, #5 = Yediydah (H3040): 1) the wife of
king Amon and mother of king Josiah;
HEAD: Yang [ch'i] draws near to Heaven. The myriad things, budding and
flowering, are all closely packed together, with no intervening gaps.
The previous tetragram describes yang ch'i merely 'expanding to the
heights.' Now culminating yang begins to 'draw near to Heaven.' Which
emphasises its increased power and fundamental kinship with Heaven. As
'the two become one,' the bond between yang ch'i and Heaven becomes a
fit symbol for suitably intimate relations of all kinds, especially the
primary bonds within the family and between the ruler and official. The
myriad things for their part unconsciously imitate these tight psychic
bonds by physical proximity. As they grow larger and more numerous,
they crowd against one another until no space is left between.
Tetragram #33 variously applies the idea of 'no gap' to cosmogonic
stages (where it describes the undifferentiated chaos of primordial
ch'i); to spatial relations; to unbroken feelings of good fellowship; to
political alliances and kinship ties; and to a perfect 'fit' between
perceptual knowledge and external reality, between human potential and
ts actuality. 'No gap' may also refer to absolute correspondence
between ascribed social roles and individual acts, another 'fit' usually
identified by the catchword 'rectification of names' (CHEN MING). In all
these cases, wherever no gap prevails, the individual, society, and
cosmos operate in perfect harmony.
The graph used fro the tetragrams title conveys 'closeness,' 'fineness'
of weave, for example, and 'density.' In certain cases, the same graph
also means 'close-mouthed' or 'discreet.' The Chinese presume a
connection between the two sets of meanings. A prudent disinclination
to talk promote perfect 'closeness' in the community.
Appraisal 1: He seeks a glimpse of the Great Unknown,
But there is no gap in the *GATE*
Fathoming 1: Peering into it, that there is no gap
Means: It is shut up tight on every side.
The '*GATE*' probably refers to the border between potential and actual
existence, between life and death, between tangible experience and the
ineffable. Behind our everyday world lies the inchoate source we call
the Tao, from which all patterned and particulate matter eventually
emerges. And since Appraisal 1 represents the Beginning of Thought, we
imagine a similar barrier behind which hide thoughts which are as test
unformulated or unrevealed. The Tao prefers to hide its origins.
Similarly, t he gentle person dislikes advertising his thoughts, in part
because 'things newly complete, if not handled with absolute, as a rule
will be harmed in their completion.' No one has the power to peer
either into prior existence or into another's innermost *MIND*, despite
a strong desire to do so. Still, the very metaphor of the *GATE* hold
out the hope that eventually we can pass beyond the barrier to enter the
Great Unknown--perhaps at death or by a flash of sudden illumination.
Until then, we know at least that the ineffable Tao informs and animates
our present life, while the unseen *MIND* rules our conduct.
Appraisal 2: If he fails to draw us close,
Our hearts stray far from home.
Fathoming 2: Not close, not friendly.
Means: He turns away from his proper place.
The original poem is careful not to specify who is to be blamed for the
psychic distance that prevails, though many commentators see these lines
as a warning to the ruler who fails to act as 'father and mother' to his
subjects. The poem also works as a critique of the individual whose
restless ambition or search for novelty cause him to neglect the proper
cultivation of what is near to hand (for example, loyal officials or
even his own conscience). Eventually, this kind of petty person finds
himself exposed.
Appraisal 3: Being close to our parents
Helps us gain true humanity.
Fathoming 3: Being close to kin
Means: We act to promote the good.
According to the ancient Confucians, the development of humane impulses
depends upon the quality of t he home environment. To them, it is
natural for a child to love the parents, and only by appropriately
extending this affection to others can the individual learn to take part
in society in a true human way. Given the all-important nature of the
parent-child bond, the Classic of Filial Piety insists, 'Not to love
one's kin...is a perversion of virtue.' Should the family for any
reason fail to install habits of filial (ie. a dutiful, devoted, loyal,
faithful, compliant, respectful, dedicated, affectionate, loving;
befitting a son or daughter, familial) piety and devotion in the child,
the growing child will find it very difficult to commit to close
relations with others. What is more, it is only the unusually gifted
child who will look beyond the family circle to learn that fine balance
between openheartedness and discrimination the Chinese identified with
the *MORAL* life.
Appraisal 4: *THREE* *DAYS* close to putrid flesh,
And he fails to notice the stench.
Fathoming 4: Being close to stink and rot
Means: Minor evils are pervasive
Ordinarily, the rank smell of rotting flesh turns the stomach, but human
beings seem to have a remarkable capacity, given enough time, to
accustom themselves to anything. Therefore, the person who consorts
with evil companions soon 'fails to notice the stench.' The Mystery
alludes to an anecdote in which Confucius compares 'living with a bad
man' to 'being with a rotten carp.' These lines implicitly criticise
Taoist doctrine, which assumes that man's ability to adapt to
uncomfortable and unpleasant situations is one proof of the natural
equality of all experiences.
Appraisal 5: Intimacy unimpaired.
You are Heaven's chosen consort.
Fathoming 5: A tight fit and no rift.
Means: Merit lies in being close to Heaven.
In early Chou, the good ruler was commonly identified as Heaven's
consort, mate, or analogue; in other words, the match between Heaven and
rule was though to be so close that the only suitable metaphor was
sexual. Here the ideal leader perfectly conforms to Heaven's designs,
thereby completing its work on earth. Those of merit find their virtue
recognised by the state and rewarded with high position. As greater
numbers are influenced by those models of perfection, harmony comes to
prevail in the entire community.
Appraisal 6: Associating with great evil,
His miseries may increase.
Fathoming 6: Being close to great evil
Means: Joining the errant, he becomes the same.
Pat the halfway mark in the cycle, Appraisal 6 tends towards decline
unless it is assigned to auspicious yang ch'i. The minors evils
associated with bad companions in Appraisal 4 have now become great
evils since the allies of the wicked quickly ar e schooled in evil.
Soon the associates are unable to distinguish between aberrant and
correct behaviour.
Appraisal 7: In the net's fine mesh is a tear
As small as the gill of a fish.
Great is the ruler who prevents its recurrence.
Fathoming 7: A fine opening, small as a gill,
Means: We rely on the ruler for repairs.
If the smallest rift occurs between various groups in society, the great
ruler first repairs it, and then hastens to prevent its recurrence.
Appraisal 8: Having filed this teeth, he is left with gums.
In three years, he will no longer rule.
Fathoming 8: Teeth filed, depending on gums
Means: The ruler uproots himself.
The teeth rely on their base in the gums, just as hard yang ch'i rests
on softer yin. But if the teeth are ground down to the level of the
gums (presumably because of over aggression or self-destructive
impulses), they become dysfunctional. The adult loses all the
advantages of maturity, reverting to the helpless state of a mewling
infant. How will he ever manage to keep his strength on a diet of
gruel? His large frame inevitably weakens, until the gums and even the
vital organs are debilitated.
By analogy, the individual who wears down his staunch supporters, or a
state that weakens its own allies, loses the last line of defense. By
extension, the state that places a child on the throne is also in grave
danger.
Appraisal 9: In the face of repeated disasters,
He first bows low, then honourable dies.
Fathoming 9: Faced wth calamity upon calamity
Means: Finally, he cannot be deprived of honour.
Appraisal 9 is open to many different readings. It should describe the
ultimate state of Closeness. Despite its talk of death, it is aligned
with auspicious yang ch'i. In my reading, the individual in the face of
serial calamities bows to his fate, but remains in his devotion to the Way.
Reading the same passage in a slightly different way ('close in repeated
disasters'), one commentator remarks that true gentlemen remain close
allies even in hard times. This is for two reasons, he says: first,
each is willing to humble himself before others; and second, each is
equally committed to the Way.
It could also be the case that the subject of the poem is demoted from
office and executed, despite his loyalty and innocence. Though his life
can be taken away by an unjust authority, his honour is not so easily
snatched away. Still another reading would have the individual
recognizing his own *MORAL* failings (the inner disasters that have led
to visible disasters) shortly before death. Wiser now, the individual
humbles himself and reforms his conduct so that he wrests from life an
honourable end. Finally, one commentator reads the prom as a
description of the ruler who willingly condescends to his subordinates,
thereby willing their absolute loyalty.
COMMENT: In the face of repeated disasters.
First, he humbles himself, then later gets
Men willing to die for him.
Faced with frequent disaster
Means: Till the end, he cannot be deprived of support.
DAO TE CHING ON SECTION #3 - POLITICAL PRESCRIPTIONS, QUIETUDE;
Do not exalt the worthy [xian], and so keep the common folk from
contention. Do not value good hards to get, and so stop the common
folk from becoming thieves. Do not let them see desirable things, and
so spare the hearts/*MINDS* of the common folk from disorder.
COMMENT: 'The worthy' [XIAN] is like saying 'the resourceful' [NENG].
'Exalt' is a name by which we recognise excellence, and 'value' is a
term for assigning high worth. If only the resourceful were given
office, what would be the point of exalting them? If things were used
only because they were useful, what would be the point of valuing them?
However, because we exalt the worthy and make their names illustrious,
giving more honour that their offices deserve, people act as if they are
always in shooting contests, trying to determine who is the more able,
and, because we put more value on goods than their use warrants, those
who covet such things compete to rush after them, even digging through
or climbing over walls to ransack chests, risking their lives in
thievery. Therefore, if desirable things are not seen, hearts/*MINDS*
will not be subject to such disorder.
Therefore the way the sage governs is to keep their hearts/*MINDS* empty
and their bellies full.
COMMENT: The heart/*MIND* cherish knowledge and the belly cherishes
food, so he keeps that which has the capacity for knowledge empty and
that which lacks the capacity for knowing filled.
He keeps their wills week and their bones strong.
COMMENT: Their bones, lacking the capacity for knowing, provide the
means for them to stand trunkline; their wills, prone to stir things up,
are the agents of disorder. (If the heart/*MIND* is empty, the will is
weak.)
He always keeps the common folk free from the capacity for knowing and
from feeling desire.
COMMENT: He preserves their authenticity [ZHEN].
And prevents the knowledgeable from ever daring to act.
COMMENT: The knowledgeable [ZHI] refers to those who know how to act.
Because he acts without conscious effort, nothing remains ungoverned.
I CHING ON HEXAGRAM H46 - CLIMBING, MOVING/PUSHING UPWARD, ASCENDING;
JUDGMENT:
COMMENTARY:
IMAGES:
APPENDED:
SEQUENCE:
IRREGULAR:
1ST
COMMENTARY:
THE CANON OF SUPREME MYSTERY ON TETRA: 8 - OPPOSITION;
UNDERSTANDING #8 has 3 Categories: #3, #5 = geh (H1454): 1) this, such;
#3, #1, #4 = Gad (G1045): 1) the seventh son of the patriarch Jacob
{that supplants, undermines; the heel}, by Zilpah {distillation from the
mouth}, Leah's {weary; tired} maid; #3, #5 = ge (G1065): 1) indeed,
truly, at least; 2) even; 3) if indeed, seeing that;
HEAD: Yang [ch'i], supporting things in their advance, seems to be
drilling into solid matter. Thrusting forward like a *SPEAR*, there is
penetration.
The title os this tetragram means 'to hit or knock against.' 'to
offend,' 'to seek,' and 'to violate.' The clearly negative associations
are employed by Yang Hsiung in the unlucky, odd-numbered Appraisals, but
the tetragram also celebrate some positive aspects of opposition,
especially loyal opposition by worthy advisors at court, which in some
sense mimics the bracing effect of yang ch'i upon the myriad living
things. The calendar indicates the Great Cold, a fifteen-day solar
period no less harsh that a remonstrant's stern admonition. Still,
thanks to yang ch'i, the myriad things will eventually break out of
their art shells to meet the light of day. Similarly, the individual is
beholden to loyal critics for the liberation of his thoughts. The
fledgling *MORAL* *CONSCIENCE*, then, depends for its survival on the
expert 'drilling' of a wiser individual. Inexpert advice, however,
further weakens the conscience, just as clumsy probing with a drill
damages the base material.
A great many Warring States philosophical texts *INSIST* *UPON* *THE*
*MINISTER'S* *RIGHT* *TO* *REMONSTRATE* *WITH* *HIS* *RULER*, and under
certain circumstances to even depose him. It could even be argued that
Confucius authorised such views, for as the Master repeatedly said:
How can he be accounted loyal who refrains from admonishing the object
of his loyalty?
In general, this tradition was uphill, even strengthened in early
Western Han. The Garden of Sayings by Yang Hsiang's contemporary, Liu
Hsiang (77?-C BCE), devotes an entire chapter to ministerial
remonstrance drawing upon numerous historical and pseudo-historical
anecdotes. However, certain Confucians (perhaps under Legalist
influence) began to argue that forthright remonstrance threatened the
dignity of the throne and undercut the principle of strict hierarchy
underlying the social order.
More conservative texts, then, proposed that 'a good subject does not
admonish in a direct way.' By 79 CE, the scholastics presented at the
imperially convened White Tiger Hall Discussions on orthodoxy concluded
that of five different kinds of remonstrance, 'forthright remonstrance
is worst.' Yang Hsiung appears to harken back to the Warring States
and early Western Han thinkers on this issue. His Model Sayings argues
that certain kinds of indirect criticism actually encourage, rather that
curb evil tendencies. In this tetragram, he advocates 'forthright'
criticism on the part of the official, so long as the ruler has been
adequately prepared.
Appraisal 1: He cranks the drill,
Boring into internal cracks.
Danger
Fathoming 1: The bit boring inside
Means: Turning the bit is wrong
The drill is a metaphor for speech that plays upon the listener's own
predisposition for effect. Shang Yang, for example, purportedly knew
three techniques by which to 'drill' his evil persuasions into Duke
Hsiao on Ch'in. The intelligent admission, like the good artisan,
carefully calculates his moves. Just as the drill tip must be applied
with extreme carer, words of loyal remonstrance must be aimed
cautiously, lest further damage result. This is especially true is
there are weal spots in the base of the material (that is, the
*CONSCIENCE* of the listener). *THE* *EVIL* *RHETORICIAN*, *IN*
*CONTRAST*, *PURPOSELY* *PREYS* *UPON* *THE* *FAULTS* *OF* *HIS*
*AUDIENCE*, *UNTIL* *HE* *PERSUADES* *OTHERS* *TO* *PREFER* *WRONG*.
*IF* *THIS* *GOES* *ON* *AT* *COURT*, *IT* *WILL* *SOON* *CREATE*
*HAVOC* *IN* *THE* *KINGDOM*.
The early commentator Fan Wang offers an alternate interpretation,
reading the first line of the Appraisal as 'Wobbling, the drill bit.'
To Fan, the *SHARP* bit of the drill symbolises single-mindedness. In
that case, the text reproves consciences that shift at will. This is
linguistically possible, but somewhat less persuasive in vie of the long
association of drills with rhetoric.
Appraisal 2: At the first small signs,
Oppose and rectify.
Only apply the model decrees.
Fathoming 2: At first small signs, to oppose and rectify
Means: He greatly protests small errors
The most effective remonstrance is levelled at incipient evil for the
simple reason that mistakes are far easier to correct before they have
become well-established habits. Early reproofs help the person who is
basically goos 'deal with the thing while it is still nothing.' All
parties then become one in their dedications to applying the model
decrees transmitted from the sages.
Appraisal 3: He gags his mouth with *WOOD*,
And bolts tight the lock.
This is counter to propriety.
Fathoming 3: Gagged and bolted so tightly
Means: 'Seeking salary is perverse.'
The 'gag' and 'bolt' are slang for the rhetorical devices practiced by
unscrupulous advisors. I suspect that the gag describes the clever
speaker preventing his opponents from answering his arguments; and the
bolt, taking advantage of the listener's prejudices to construct a
seemingly airtight argument. One later commentator, however, takes the
gag and bolts as synonyms, meaning 'to preserve a tactical silence
during debate' so as to curry favour with those in authority. In this
way, petty men secure their own fortunes while tricking the unwary
listened into embarking on disastrous policies. Such scheming makes a
mockery of the solemn injection of the Odes to 'seek good fortune by no
evil ways.'
Conceivably both gag and belt could refer to the evil official's attempt
to 'block put he people's mouths.' One early text argues:
To block up the people's mouths is even more extreme that blocking up
rivers. If a river is obstructed and breaks through, the injury to
people will necessarily be great. And so it is with the people.
Therefore, those who control the rivers dressage them out, causing them
to flow. Those who control the people open channels of communication,
causing them to speak.
Appraisal 4: Critical words cut to the bone
Because the time is right.
Fathoming 4: The time for *SHARP* criticism
Means: To be forthright is his way.
The 'bones' signify the innermost being. If an admonition 'cuts to the
bone,' it means that it is both 'incisive' and 'taken to heart.'
Clearly, the advisor has chosen the right time to level his forthright
criticism. Had he spoken at the wrong time, he would have suffered the
ill effects of t he other's anger without having persuaded him to reform
his conduct.
Appraisal 5: He stupidity seeks a heap of sweets.
Someone hands him an unfired tile.
Fathoming 5: The striving of an ignorant man
Means: The gift is not good.
Many commentators see an illusion to a well-known anecdote involving
Prince Ch'ung-er, who later became Duke Wen of Chin (r. 636-628 BCE).
When travelling through Wei, Ch'ung-erh was reduced to begging food from
a countryman, who handed him a cloud of earth. In his anger, the young
prince wished to scourge the giver with his whip, but his aide Tzu-fan
rightly identified the gift of soil as a good omen presaging feudal
possession of the area. Unfortunately, these is no direct analogy
between the two passages. Ch'ung-erh properly sought bare sustenance,
not fine delicacies. What's more, the gift to Ch'ung-erh was
auspicious. Yang Hsiung's verse, in contrast, is correlated with
inauspicious Night. The stories are comparable only insofar as both
recount the unexpected fruits of striving.
The heap symbolises what is high and great; the sweets, whatever is most
desirable. If an individual hankers for high position despite his own
lack of qualifications, he is likely to meet with misfortune and insult,
instead of support. The potsherd symbolises the stern necessity to
perform menial tasks. The subject, reaching too soon for a life of
luxury and ease, experiences a life of poverty and hard labour. His
single minded pursuit of material success has deterred him from pursuit
of the Way,
Appraisal 6: The trunk reaches to heaven.
With propriety comes prosperity.
Fathoming 6: Properly aligned for the truck's reach
Means: Thus is prosperity preserved.
In a yin tetragram, Position 6 represents the apex of the cycle; hence,
the image of a tree piercing the sky. The tree trunk usually stands fro
the staunch friend and advisor, especially the high official who
supports his ruler, though it may also *SYMBOLISE* *THE* *EMPEROR* *AS*
*AXIS* *MUNDI* *OF* *THE* *UNIVERSE*.
(ie. in certain beliefs and philosophies, the world centre is the
connection between Heaven and Earth; In Mircea Eliade's opinion, "Every
Microcosm, every inhabited region, has a Centre; that is to say, a place
that is sacred above all." [ 'Symbolism of the Centre' in Images and
Symbols. Princeton, 1991, p.39])
If the tree trunk is tall enough to reach to Heaven, it is surely grand
enough to support any endeavour on Earth. (Contrast Appraisal 2,
Tetragram #7)
Appraisal 7: When shouldered *SPEARS* are many,
Confrontations follow.
Fathoming 7: Shouldered *SPEARS* in great numbers
Means: They do not give way.
*SPEARS* symbolise a quarrelsome nature. Belligerent individuals tend
to meet misfortune because of their warlike proclivities. The final
Fathoming line (literally, 'not admitted [on?] the Way') is
intentionally ambiguous. It can either mean that the bellicose ignore
the decided advantages of the Confucian Way of deference, or that the
troops on one or both sides do not yield their ground. Both situations
prove equally dangerous.
If we assume that this verse concerns not only Opposition but
controversial speech, the lines could read:
[Like] *SPEARS* borne, explication upon explication,
A confrontation.
[Like] *SPEARS* borne, explication upon explication,
Mean: [The debtors] will not give way.
Appraisal 8: Fiery tongues inflame the city.
He sprays water from a jar.
Fathoming 8: Fiery tongues and water spewed
Means: Thus the noble man exorcises evil.
The phrase 'fiery tongues' refers to slanderers, whose rumours can fire
up an entire city. The significance of the water sprayed is less clear.
It probably refers to the exorcist's spitting holy water in all
directions from a jar, an apt symbol for the purifying words of the good
man. It is possible that the gentleman spits to express his complete
contempt for the slanderer. Since the contents of a single jar of water
are hardly enough to quench a raging fire, clearly we witness a
miraculous efficacious force.
Appraisal 9: Reaching for the floating clues,
He forthwith falls from Heaven.
Fathoming 9: Reaching for the floating clouds
Means: Only then does Heaven let him fall.
In a passage in the Analects, Confucius claims that the though of
accepting ill-gotten gains is as remote from his as clouds floating
overhead. Overreaching ambitions end in the individual's downfall,
especially when cosmic trends are unfavourable, as they are in t he
final Appraisal 9, As a Chinese proverb says, 'The higher the climb,
the harder the fall.'
If the verses continue the theme of remonstrance, the lines may also
describe the man who launches into an elaborate speech without
considering his audience. Such a would-be reformer might as well be
punching air. Small wonder that he falls from high position.
-----------
I CHING ON HEXAGRAM H55 - ABUNDANCE, ABOUNDING, FULLNESS;
JUDGMENT:
WANG BI COMMENTS: further on this hexagram in section seven of his
General Remarks: Within FENG [Abundance, Hexagram 55]: This is a
hexagram that is concerned with how to act guided by brightness. It is
one that places value on the manifestation of light, the bursting forth
of an all-encompassing yang principle. Therefore it is a fine thing
that all the lines that occupy yang positions of not resonate with the
yin lines. Their unity lies own nothing other than their common hatred
of the darkness. Small darkness is called a ‘screening,’ and big
darkness is called a ‘curtaining.’ When darkness becomes servers,
brightness is all gone, but hen it is not yet all gone, it is then
‘dim.’ When brightness is all gone, the Pole Star appears, but since
the brightness is still faint, its appearance is ‘dim.’ If one is
without any brightness at all, he will lack the means to interact with
the world, and if he but makes a ‘dim’ appearance, he will be incapable
of accomplishing anything *GREAT*. If one loses his right arm, although
his left arm is still there, how could it ever be enough for his needs?
If one does nothing more than appear ‘dim’ in the peak brightness of the
day, how could such a person ever be worthy of appointment to office?
COMMENTARY:
IMAGES:
APPENDED:
SEQUENCE:
IRREGULAR:
1ST
COMMENTARY:
THE CANON OF SUPREME MYSTERY ON TETRA: 45 - *GREATNESS*;
UNDERSTANDING #45 has 7 Categories: #2, #2, #30, #10, #1 = Babliy
(Aramaic) (H896): 1) Babylonian; #30, #2, #6, #7 = buwz (H937): 1)
contempt; 1a) springing from evil; 1b) springing from prosperity; 1c)
springing from judgment; #2, #30, #3, #10 = Bilgay (H1084): 1) a priest
who covenanted with Nehemiah; #6, #7, #2, #30 = Zebul (H2083): 1) chief
man of the city of Shechem at the time of the contest between Abimelech
and the native Canaanites; #6, #30, #2, #2, #5 = lebab (Aramaic)
(H3825): 1) heart, mind; #6, #30, #9 = lot (H3910): 1) myrrh; 1a) an
aromatic gum exuded by the leaves of the rock rose; #2, #5, #30, #8 =
belos (G956): 1) a missile, dart, javelin, arrow;
HEAD: While yin empires out what is inside, yang increases what is
outside. Things are like basins and canopies.
Despite its apparent strength outside, yang ch'i is steadily drained by
yin's inexorable increase. The particular form of the interaction
between yin and yang ch'i mimics, as it happens, the archaic character
meaning 'to join' which shows a covered vessel. The universe itself
envisioned as a canopy or interned basin, with the board sweep of the
late summer sky sheltering the blasted earth below. The myriad things
in imitation grow *HOLLOW* inside and overextended outside.
Such images many be important for several reasons: First Hexagram 55 in
the Changes, the counterpart to this tetragram, repeatedly mentions
thins (such as curtains and underbrush) which screen off the light,
thereby obscuring heavenly *PATTERNS*. The canopy in particular, of
course is an apt symbol for late summer, since heat and glare prompts
its frequent use. Second, insofar as the myriad things' functioning
depends on maintaining Tao as *CENTRE*, they are like a canopy that
revolves around a *CENTRAL* fixed point. Third, the Kai-t'ien ('Cover
Heaven') astronomical theory originally favoured by Yang Hsiung imagined
the heavens as a giant canopy arched over the earth, with the cosmic
axis as handle; once again, this cover extending over emptiness is
positioned by its *CENTRE*:
#6000 MOD 22 = 13 [#MEM / #40 - Shelah {Sprout/That breaks; that unties;
that undresses}
As waters, peoples, nations, languages and tongues; the spring of Torah
being the source of knowledge and wisdom] = #2000 Y2K / Equinox of
Wednesday DATE(1996,3,20) = TAU + (5 * 364) + 182 days = Wednesday
DATE(2001,9,12) = LAMED with Equinox of Saturday DATE(2001,9,23)
commencing the Sabbath year of 'oth cycle
The ENNEAD of THOTH as Anthropic Cosmological Principle appears
equivalent to the Pythagorean TETRAD/TETRACTYS.
- https://drive.google.com/open?id=0BzRmc7Bm7indT2h5MFJxblJaT2M
Not surprisingly, *CENTRALITY* and emptiness, then, become two of the
main these of the Appraisals. The sophisticated reader will also note
the Appraisals' play on several cognate characters, all if which have
'small' imbedded in the graph. As we learn from the correspondent
Changes hexagram, true *GREATNESS* is defined in terms of 'attaining a
place at which one is at home.' The gentleman makes the Tao his home.
Appraisal 1: The pool is so deep and brand
Cradles all sides in darkness.
Fathoming 1: The deep, brand pool
Means: It envelops an infinity of things.
Appraisal 1 corresponds to Water; hence the metaphor of the pool. It
also signifies beginnings: on a personal level, the Beginning of
Thought; and on a cosmic level, the primordial ch'i of the mysterious
Tao from which all forms evolve. Since the pool (the *MIND*, the Tao)
is infinitely vast and deep, its life-giving substance can nourish all
living thing; it can never run run dry. Yet it draws not attention to
itself.
Appraisal 2: In enlarging its ambitions
The self grinds itself down.
Fathoming 2: His growing ambitions
Means: He is harmed by his thoughts.
Appraisal 2 describes the ordinary fellow, who in his egotism considers
his own *MIND* to be a wondrous pool of infinitely 'deep and broad.'
Unfortunately, his actual abilities and rank are inadequate for his
grand schemes; he is incapable of handling even the situation at hand.
For this reason, the petty man wears himself down in again attempts to
grasp power or solve problems by his own. He would do better to devote
his time to study and then apply the ancient models of good behaviour to
himself. As Confucius remarked, '*TO* *THINK* *WITHOUT* *STUDYING*
[*THE* *WAY* *OF8 *THE* *FORMER* *KINGS*] *IS* *DANGEROUS*.'
Convention compares the process of self-cultivation to the grinding,
polishing, and carving of fine jade, which only enhance the value of the
already precious material. The petty person who intends to refashion
his life never learns to use the rights tools if he fails to imitate the
inherent modesty of the sages. Like the careless jade cutter, he gouges
himself. In experience and ineptitude can only harm the self.
Appraisal 3: Treat the small as *GRET*
Helps in becoming *GREAT*.
Fathoming 3: Making *GREAT* use of the small
Means: He takes the small as the base.
The first lines of Appraisal and Fathoming read literally, '*GREAT* not
*GREAT*.' Obviously, these lines are open to interpretation. Appraisal
3 marks the transition from thought to action, so probably the Mystery
intends to teach a familiar lesson: by definition the truly wise pay
close attention to the first small signs of change, since no one has
sufficient strength to singlehandedly defeat a well-developed trend.
The sage looks at small details overlooked by lesser men, making them
the secure foundation of his visionary rule.
The commentators unanimously prefer a different reading, however:
The *GREAT* do not view themselves as *GREAT*.
It helps to use [this way] to become *GREAT*.
The *GREAT* do not view themselves as *GREAT*,
Meaning: They use 'keeping small' as the base.
Either reading is possible. (Compare with Appraisal 6 below.)
Appraisal 4: Though failing to get the knife he needs,
He enlarges hi *GATES* outside the city.
Such fame is empty.
Fathoming 4: Enlarging his *GATES* in suburbs
Means: As real worth goes, the name comes.
Position 4 corresponds to official rank. Chinese sumptuary rules limit
the construction and enlargement of high *GATES* to those honoured by
high rank by the emperor. Enlargement of the *GATES*, then, constitutes
public display of enhanced status. The petty man typically disregards
internal reform, concentrating instead on advertising himself. In this,
he fails to focus on what is fundamental. That his preoccupations are
far from *CENTRAL* is indicated by the *GATE;S* location out in the country.
The *GREATNESS* of any house lies in its ability to concentrate is
resources. The *SHARP* knife symbolises the *SHARP* *MIND* able to
frame good decisions which benefit the community. The knife also
symbolizes money since certain coins were minted in its image. Her the
house lacks either the incisive thinking or the material resources it
needs to flourish. How long can it sustain itself? Before too long,
its reputation will be shown to be *HOLLOW*.
Appraisal 5: By using the Mean, he draws the outlines
Into his realm, and so is victorious.
Fathoming 5: Bringing them in by *CENTRING*
Means: He oversees the Nine Barbarians.
Position 5 is aligned with Earth, with the *CENTRE*, and with
humaneness, the binding (ie. BINDING NORM (NORMA OBLIGANS) IS NOT
MARRIAGE BUT HUMANENESS as having or showing compassion or benevolence;
inflicting the minimum of pain; [formal] (of a branch of learning)
intended to have a civilizing effect on people}agent for society. As
such, it rep[resents the virtue of *CENTRALITY*, or 'keeping to the
Mean.' By epitomizing what is *CENTRAL*, the true sage eventually gains
power and authority over all four corners of the earth. The rule
functions as AXIS MUNDI around which other things revolve. In return,
all people are shielded from harm by the royal presence.
Appraisal 6: The *GREAT* fail because of the small;
The many, because of the few.
Fathoming 6: The *GREAT* failing in the small
Means: The seemingly insignificant breeds disaster.
If the individual neglects what appear to be the only insignificant
beginnings of contrary trends, those unfortunate tendencies will
eventually grow to overwhelm present prosperity, much as a large wave
overwhelms tiny ripples. The true sage is on the lookout for he first
signs of disruption; by taking immediate steps to remedy the situation,
he can both adapt to and manipulate the situatopm for the benefit of the
Good. This is no less true in the private world of the soul that in the
public world of the court.
Appraisal 7: *GREAT* self-indulgence has led him astray.
When he limits his cups of wine,
Others may increase his portion.
Fathoming 7: Indulging to excess, then depriving himself
Means: he is able to fault himself.
This individual is drunk on wine or on self-importance. To counteract
the self-indulgence which clouds his judgment, he must sternly take
himself in hand. When he turns his own vices, he is bound to find
others happy to reward him.
Appraisal 8: When the immense wall with a narrow base
Goes three years without repairs,
It collapses.
Fathoming 8: A narrow base for the big wall
Means: Collapse is not long in coming.
This individual has high rank and considerable fame. Unfortunately he
lacks sufficient *MORAL* cultivation to acquit himself honourably.
Inevitably, the individual who lacks a strong *MORAL* base comes to
ruin. To maintain his safety in such a precarious situation, continual
care is needed, just as earthen walls must be rebuilt at regular
intervals, especially if they are large. 'Three years' means 'after the
cycle is complete (ie. within the Dead Sea Scrolls the 3 x 364 elapse of
1092 days was called the 'oth cycle)' since three is the completion
number. 'Repair' refers to *MORAL* reform. 'Collapse' is a customary
euphemism for the ruler's demise.
Appraisal 9: A Great End gained by self-denigration.
Evil is driven beyond the heavens.
Fathoming 9: *GREAT* Ends gained by abnegation {the action of renouncing
or rejecting something}
Means: Modesty is the stuff of *GREATNESS*.
The *GREAT* End may refer either to a good end (ie. an honourable death)
or to the attainment of life's *CENTRAL* ambition. Any person can
achieve either of these desirable ends only if he is willing to yield
when appropriate, rather than thrust himself forward regardless of
consequences. Paradoxically, the *GREATEST* goods come to the person
who minimizes his now pretensions and claims to understanding.
---------
This in my view is the cause for the prophet Isaiah to declare: "Surely
the princes of Zoan {motion or stronghold or low} are fools, the counsel
of the wise counsellors of Pharaoh {that disperses; that spoils} is
become brutish: how say ye unto Pharaoh, I am the son of the wise, the
son of ancient kings?" [Isaiah 19:11]
The Book of Jubilees suggests that the giving of the Law at Sinai was a
cosmological milestone and clearly dependent on the earlier religious
aspirations of a : "And the angel of the presence, who went before the
camp of Israel [Exodus 14:19], took the TABLETS OF THE DIVISION OF YEARS
FROM THE TIME OF CREATION OF THE LAW AND TESTIMONY ACCORDING TO THEIR
WEEKS (OF YEARS), ACCORDING TO THE JUBILEES, year by year throughout the
full number of Jubilees, from the DAY OF CREATION UNTIL THE DAY OF THE
NEW CREATION WHEN THE HEAVEN AND EARTH AND ALL OF THEIR CREATURES SHALL
BE RENEWED ACCORDING TO THE POWERS OF HEAVEN AND ACCORDING TO THE WHOLE
NATURE OF EARTH, until the sanctuary of the LORD is created in Jerusalem
upon Mount Zion.
And all of the lights will be renewed for healing and peace and
*BLESSING* for all of the elect of Israel and in order that it might be
thus from that day and unto all the days of the earth." [Book of
Jubilees 1:29]
*HEBREW* *GENEALOGY* *AS* *ASSOCIATED* *LINGUISTIC* *META*-*DESCRIPTOR*
*PROTOTYPES* *TO *THE* *CHRONOLOGICAL* / *MATHEMATICAL* *VIEW* *OF*
*NATURAL* / *COMMON* *AND* *UNIVERSAL* *LAW* *AS* *CORRESPONDING*
*SYLLOGISTIC* *MICROCOSM*
"AND AS TOUCHING THE DEAD, THAT THEY RISE: HAVE YE NOT READ IN THE BOOK
OF MOSES, HOW IN THE BUSH SPAKE UNTO HIM, SAYING I [AM] THE GOD OF
ABRAHAM, AND THE GOD OF ISAAC, AND THE GOD OF JACOB?" [Mark 12:36 (KJV)]
It is also possible to divide the number of days in 400 years in the
Gregorian calendar reforms as 146,097 days by 7 and that when made
divisible by 22 to obtain the remainder, and to arrange the Hebrew
letters in a pattern which has a remainder of #13 as being in the middle
of the Chinese 4 BCE published DAO TE CHING / I CHING division of the
year into 364.5 days and the Jewish Kabbalah equivalent which deployed a
magic square of #369 having a distinct mathematical property at centre
of #41 for the equivalent date of 13 September.
#0 MOD 22 = 22 [#TAU / #400 - Jacob {He takes by the heel, he supplants,
That supplants, undermines; the heel}] as 4000 BCE
#400 MOD 22 = 17 [#PE / #80 - Serug {Branch, Layer; twining}]
#800 MOD 22 = 12 [#LAMED / #30 - Arphaxad {I shall fail as the breast:
he cursed the breast-bottle, A healer; a releaser}]
#1200 MOD 22 = 7 [#ZAYIN / #7 - Enoch {Initiated. Figuratively to
initiate or discipline; dedicate, train up}]
#1600 MOD 22 = 2 [#BETH / #2 - Seth {Substituted, Compensated; That God
has heard my prayer and has delivered me out of affliction. Power &
Strength; put; who puts; fixed}]
#2000 MOD 22 = 19 [#QOPH / #100 - Terah {Station, delay, a station of
Israel in the wilderness, To breathe; scent; blow}]
#2400 MOD 22 = 14 [#NUN / #50 - Heber {The region beyond, One that
passes; anger}]
#2800 MOD 22 = 9 [#TETH / #9 - Lamech {Powerful, Poor; made low}]
#3200 MOD 22 = 4 [#DALETH / #4 - Kenan {Fixed, (nestlings; figuratively
a chamber or dwelling:-nest, room), buyer; owner}]
#3600 MOD 22 = 21 [#SHIN / #300 - Isaac {He laughs}]
#4000 MOD 22 = 16 [#AYIN / #70 - Reu {Friend, His friend; his shepherd}
As 'eye', 'to see', and by extension, to understand and obey, it
represents the primeval light, that is the spiritual light of God
[Genesis 1:3] as distinct to the celestial lights [Genesis 1:14-18]] =
#0 CE as BINDING NORM (NORMA OBLIGANS - MARRIAGE?), AS FAUX SUBJECTIVE
GROUNDING OF INFINITY / *DO* *NOT* *BEAR* *FALSE* *WITNESS* *BY*
PYTHAGOREAN [BABYLONIAN] HETEROS (MALE/FEMALE MARRIAGE -- WHAT IS SIN &
WICKEDNESS?) being a binary (ie. gender and spermatic as bifurcated
entities) unnatural autonomic transformative prototype imposed upon the
biological natural order and commences the symbolic associator series as
the MACROCOSM:
#15 (9) CE, #34 (16) CE, #65 (25) CE, #111 (36) CE, #175 (49) CE, #260
(64) CE - I CHING, #369 (81) CE - DAO TE CHING ... #2000 Y2K
"DO NOT THINK THAT I WILL ACCUSE YOU TO THE FATHER: THERE IS ONE THAT
ACCUSETH YOU, EVEN MOSES, IN WHOM YE TRUST.
FOR HAD YE BELIEVED MOSES, YE WOULD HAVE BELIEVED ME: FOR HE WROTE OF
ME. BUT IF BELIEVE NOT HIS WRITINGS, HOW SHALL YE BELIEVE MY WORDS?"
[John 5:44-47]
#4400 MOD 22 = 11 [#KAF / #20 - Shem {Exhalted Name, Name, renown}] =
#400 CE
#4800 MOD 22 = 6 [#VAV / #6 - Jared {Descent/A ruling; commanding;
coming down}] = #800 CE
#5200 MOD 22 = 1 [#ALEPH / #1 - Adam {Taken from 4 corners, Earthy;
red}] = #1200 CE
#5600 MOD 22 = 18 [#TSADE / #90 - Nahor {Snorting, Hoarse; dry; hot}] =
#1600 CE
#6000 MOD 22 = 13 [#MEM / #40 - Shelah {Sprout/That breaks; that unties;
that undresses}
As waters, peoples, nations, languages and tongues; the spring of Torah
being the source of knowledge and wisdom] = #2000 Y2K / Equinox of
Wednesday DATE(1996,3,20) + (5 * 364) + 182 days = Wednesday
DATE(2001,9,12) with Equinox of Saturday DATE(2001,9,23) commencing the
Sabbath year of 'oth cycle
The ENNEAD of THOTH as Anthropic Cosmological Principle appears
equivalent to the Pythagorean TETRAD/TETRACTYS.
- https://drive.google.com/open?id=0BzRmc7Bm7indT2h5MFJxblJaT2M
#6400 MOD 22 = 8 [#CHET / #8 - Methuselah {Man of the dart/javelin
(weapon, missile, sprout), He has sent his death}]
#6800 MOD 22 = 3 [#GIMEL / #3 - Enosh {Husband, (certain, mortal) man;
sick; despaired of; forgetful}]
#7200 MOD 22 = 20 [#RESH / #200 - Abraham {Father of a multitude, chief
of multitude}]
#7600 MOD 22 = 15 [#SAMEK / #60 - Peleg {Division}]
#8000 MOD 22 = 10 [#YOD / #10 - Noah {Rest, Repose; consolation}]
#8400 MOD 22 = 5 [#HE / #5 - Mahalalel {Praise (fame) of God}]
#8800 MOD 22 = 22 [#TAU / #400 - Jacob {He takes by the heel, he
supplants, That supplants, undermines; the heel}] as 8800 CE
TOPAZ (HITLER'S FELCH MONGER): "The unbearable [ASS]ymmetry of neo-Nazi
bullshit!
If you can't *DAZZLE* them with brilliance, baffle them with bullshit."
DOLF: "Have we now progressed to the partiality of a consensus of
agreement as to an emergence of a perennialist dawned consciousness and
an acquiesce of human will to something more eminent than just your own
obstructive ignorance which always makes this as a self attribution of
want and desire by a presumptuous declaration of immutability in it's
advancement of a KINETIC (ie. the body of theory which explains the
physical properties of matter in terms of the motions [or lack thereof]
and its constituent particles) THEORY as the justification for its
existence of being."
FREDERICK (THE *GREAT*): "I must admit. I do find the familiar kicking
of Topaz's Nazi arse rather amusing.
It's getting to the point where I almost look forward to his extreme
drubbing."
DOLF: "I have defined the complexities of religious opposition from the
perspective, as being a composite lack of any sapient thought to any
real depth, conduct as repetitive use of idioms as mantras of opposition
fixed by symbolic associations to obsolete mathematical paradigms of
*MIND* and the re-packaging as thoughts of others which is then
traditionally characteristic of a skepticism, and narcissism as
nihilism, in having only a sensual consequence as its own defied claim
to any reality.
In that, they deploy language as denial and which has its throne within
the basal realm of consciousness relating to the seat of its impulsive
desire, action as a lack of motion towards freedom from any accountability.
A habitual action of anal extrusion exhibiting an infantile psychosexual
developmental stage in which thinking and language is nothing more than
an act of defecation as the major source of sensuous pleasure where the
anus forms the *CENTRE* of self-awareness."
DAVE SMITH (SYMPATICO): "Why bother. It is a complete waste of time to
sway the *MIND* of a neo Nazi idiot. They are immune to facts and reason
and immediately revert to their vast store of lies and bullshit.
Besides, it is like wrestling with a pig. After a while you realize that
he enjoys it."
SQWERTS (THE JERK): "Oh lookie, the old washerwoman of rec.food.cooking
is here too.
Hey faux cop/aka trucker bully - eat shit and DIE!"
ÖRDÖG MEPHISTO BELPHEGOR LUCIFER SATAN (***@HELL): "And helping to
create that realisation among Usenet participants is precisely the point
of the "kicking Topaz's arse" posts trying to achieve.
When participants in this forum start to fully ignore that endless dump
of neo-Nazi propaganda all the desperate efforts of Topaz to counter the
critique become an idiotic exercise in complete futility. Enjoy it or
not the 'unbearable asymmetry' turns around on its axis to bite Topaz's
arse."
A. FILIP (SKEPTIC): "What makes you assume lack of steady stream of
newcomers?"
ÖRDÖG MEPHISTO BELPHEGOR LUCIFER SATAN (***@HELL): "As much as I
regret it, the slow death of Usenet is unstoppable.
The young people I know have never heard of Usenet.
Both, newcomer young neo-Nazis and all their opponents have already
moved on to other forms of contemporary social media. I won't follow
them there.
I let others fight the good fight there using the appropriate tactics."
DOLF: "The razzle *DAZZLE* being then my claim that the 22 Semitic
linguistic elements comprises an intellectual proposition for the
hypothesis "I don't speak Hebrew, yet that appears to be the very primal
basis by which I can cognise such a meaning within the composite
sentences [and by that] *MORAL* considerations can also be made."
SEE ALSO: "JEWISH MEDITATION SERIES ON MINDFULNESS AND NEURAL LINGUISTIC
PROGRAMMING ANCHORS"
- https://drive.google.com/open?id=0BzRmc7Bm7indekxQV0NTZWF6bGM
I have now a Natural / Common Law entitlement as an egalitarian right to
hold a religious belief which is unshackled from the lustful impropriety
of wanton institutional impunity in which you have an investiture as
your ethos of life, by nothing more than by a pious pretense made of
copulation and the haughty contrivance of marriage as a self bestowed
naked dignity to cover a shame.
This revolutionary and transformative statement justifies same sex
marriage entirely on the basis of a Universal Natural and Common Law
metempirical philosophical and metaphysical theological interpretation
given to a HOMOIOTIC perspective of the THEORY OF NUMBER and the 10
Commandments as an egalitarian right of Israel's Sovereign Autonomy in
deference to it's historical connubial (ie. marriage as a yoke) basis
made upon it's 'self-identity as a formula of autonomy' and vassal
perspective of Roman Empire Governance which was later adopted by Islam,
the Vatican City/State and German Fascism.
The possibility that the Pythagoras' (b. 570 - d. circa 495 BCE)
development of the binary (ie. gender and spermatic) HETEROS THEORY OF
NUMBER which is the basis of Roman Empire governance (as both a
CATEGORICAL IMPERATIVE and MODUS OPERANDI for the murder of Jesus {He is
saved/A saviour; a deliverer} of Nazareth {Sovereign; one chosen or set
apart; separated; crowned; sanctified} and the Cause for German Fascism)
which is also the foundations of all religious belief:
#15 (9) ... #34 (16) ... #65 (25) ... #111 (36) ... #175 (49) ... #260
(64 - I CHING) ... #369 (81 - DAO TE CHING)
- https://drive.google.com/open?id=0BzRmc7Bm7indSVJzS3FqUVpjYnc
a² (9 as #15 CE - Saturn (Kronos)/Hera/Isis - She of the Throne) + b²
(16 CE as #34 - Jupiter/Zeus/Osiris - Morning Star and Light
Bringer/Master Teacher Hiram Abiff who is killed by three ruffians as
students of Saturn) = c² (25 as #65 CE - Mars/Ares (God and Pater of the
Roman people, Guardian of soldiers and farmers, God of War, Destruction
and Masculinity)/Horus as God of the sky and kingship symbolised by a
red and white crown).
IT WOULD SEEM TO ME THAT WHEN THE BIBLE AND JESUS SAYS:
"*GOD* *IS* *NOT* *THE* *GOD* *OF* *THE* *DEAD*"
IT MEANS THE BINARY (GENDER AND SPERMATIC) HETEROS THEORY OF NUMBER AS
TRANSFORMATIVE PROTOTYPE ASSOCIATED WITH HETEROSEXUAL MARRIAGE THAT IS
THE WICKED RELIGIOUS/GOVERNMENTAL USE OF THE META-DESCRIPTOR PROTOTYPES
WHICH ARE DEPICTED WITHIN THE EGYPTIAN BOOK OF THE DEAD:
"And when they shall say unto you, Seek unto them that have familiar
spirits, and unto wizards that peep, and that mutter: should not a
people seek unto their God? For the living to the dead? To the law and
to the testimony: if they speak not according to this word, it is
because there is no light in them.
And they shall pass through it, hardly bestead and hungry: and it shall
come to pass, that when they shall be hungry, they shall fret
themselves, and curse their king and their God, and look upward. And
they shall look unto the earth; and behold trouble and darkness, dimness
of anguish; and they shall be driven to darkness." [Isaiah 8:19-22 (KJV)]
At the risk of repeating myself over and over again, as that which I had
thought was adequately conveyed within an earlier chapter, is this more
than substantial explanation which is made regarding what is the
quintessential proposition of:
#1 - MENS REA,
#2 - ACTUS REA,
#3 - MODUS OPERANDI, AND
#4 - THE OPPORTUNITY OF SUPPORT FOR SAME SEX MARRIAGE AS
#5 - THE ONLY TANGIBLE RECOURSE TO
#6 - A MANDATORY ACT OF REPENTANCE AS
#7 - AN IMPOSITION WITHOUT EXCEPTION AND
#8 - THE UNIVERSALITY OF A CONSENSUS ON THE PURPOSED ATTRIBUTED ADOPTION
OF SINGULARITY:
IN GRANTING WITHOUT ANY CAUSE AS GROUNDS FOR IMPUNITY, THAT WRETCHED
CREATURE KNOWN AS HOMO[iOS] SAPIEN[T], THE FUNDAMENTAL RIGHT TO THE
FREEDOM AS A PERMISSIBILITY AND PARTICIPATION WITH AN ECONOMY OF
GOODWILL AS A CIVIL SOCIETY WHICH IS ABSENT FROM MALEFICENCE AGAINST THE
ENTITLEMENT TO POSSESSION OF A SELF-IDENTITY AS A FORMULA OF AUTONOMY IN
THEIR *MODERATE* EXERCISE OF UNENCUMBERED FREEWILL BY ITS DETERMINATION
OF ITS OWN THE PRIORITY OF VALUE IN THE PURSUIT AND FULFILMENT OF A
PURPOSED WHOLISTIC LIFE AS BEING INTRINSIC TO THE DIGNITY OF THE PERSON.
Which is in conformity to the Pythagorean conscience that the
consideration of the TETRAD is entirely an Intellectual Proposition
which the *MIND* can readily cognise and grasp without ambiguity or any
spit-hair contrivance of the Scriptural intent which is mostly properly
expressed by the Latin phrase:
ACTUS REUS NON FACIT REUM NISI MENS SIT REA, WHICH MEANS "THE ACT IS NOT
CULPABLE UNLESS THE *MIND* IS GUILTY".
I'll attempt to visualise for you, the more than sufficient mathematical
descriptor of a VIRTUAL HELL which within life is not only capable of
binding and imprisoning the *MIND*, body and soul for its most certain
eventuality of death as similarly being an absolute of life as a
qualified existence. But in the same manner, that it is difficult to
explain the kinetic transcendent time properties such as the issue of
polarity within the universal symbol '#' as a geometric conceptual
notion of *CENTRE*, such as the:
- Impunity by a public consensus in the declaring a lack of virtue as
reprobation in becoming a CAUSE CELEBRE of value and its collective
validation of a worthy existence, becomes the toxic source of a disquiet
to individual conscience as having no reality to any purposed life.
By an act of redemption, then rendering the contemptuous as virtuous,
and placing it within an unspeakable immutable realm, beyond reproach as
the uncivilised and primitive predilection of others to impugn as the
addiction to tarnish reputation as being a barbarism, without then any
capacity to claim it as a justifiable cause;
- Self apprehension as the prerogative in the imposing of the right as
dignity upon ourselves becomes violated by a forced compliance to an
immutable undignified declaration made by a contrary will as heteronomy
perpetuated against the autonomy;
- *CENTRE* of Being occurs by the wilful and redemptive action of a
practiced mindfulness as a habitual conformity to the micro/macrocosm of
an ordered nature and civil society as being something other that just
maxims of avoidance or inaction as a superficial presumption of a self
bestowed piety. But rather, the meta-descriptor prototypes that
circumscribes the potentiality of comprehensibility as our apprehension
and a motion to an intuitive practice of the Anthropic Cosmological
Principle as the *MORAL* compass that directs towards immortal life
itself.
This is intrinsic attribution of humanity which is empathetically
responsive as being directed towards the value of human indignity
because it is recognised as possessing virtue as an entitlement of being
and is contrary to inhospitality as the abrogation of human dignity by
conformity to a disparaging attitude of *MIND*, a prejudiced semantics
of estrangement and exclusion which is not ever intentioned on
constructing a universe of discourse as the means by which consensus of
value and weighing factors of priority action occurs as a normalised
function and criteria of social participation.
----------
A CASE STUDY ON MR GEERT WILDERS (DUTCH POLITICAN) QUESTION ON CONSENSUS
VALUES AND WEIGHTING FACTORS IN RELATION TO THE DEGREE OF RELIGIOUS
*ENLIGHTENMENT*
THE QUESTION: WHAT IS THE PROBABILITY OF EXCLUSION GIVEN THAT EXISTENCE
OF BOTH WITHIN GROUP AND BETWEEN GROUP VARIABILITIES HAS VIABILITIES?
It all stems from the comments he made at this rally on 20 March 2014.
Wilders asked the crowd, "Do you want in this city and in the
Netherlands more or less Moroccans?"
The crowd chanted "Less, Less, Less."
Good, we're going to take care of that," Wilders then said.
Let us now consider the hypothetical proposition which has been urgently
conveyed to us by one our correspondence students Mr Geert Wilders who
is a Dutch politician and speaks of his recent legal plight over the
lack of wisdom exhibited by the Dutch Judiciary as being evidence of a
decadent society which in peril of an immanent collapse.
In relation to Dutch Court's convicting him of insulting a group of
people and inciting discrimination:
"You have restricted the freedom of speech of millions of Dutch, and
hence, convicted everyone. No one trusts you anymore," Wilders said of
the judges who convicted him in a video address to his supporters
following his conviction Friday.
In spite of his conviction, he did have a partial victory in the trial.
The court didn't impose any penalties, saying the trial was damaging
enough. And he was found not guilty of a charge for inciting hate
related to another incident.
From Mr Geert Wilders immediate conferring of his infracted
sensibilities by means of social media, that he has a substantial cause
for concern by improper findings of the Dutch Court which as a perverse
justice, wrongly declared him "guilty of insulting a group of people and
inciting discrimination."
My urgent response to you, then is primarily concerned with the
implication, that such finding of the Dutch Court is granting:
1) An "institutional sovereign right" as a prerogative to ISLAMIC
religion which is a MALEFICENT belief with a dependancy upon the
Pythagorean binary (ie. male/female gender and spermatic as bifurcated
attributed reality) HETEROS THEORY OF NUMBER and thereby has shown a
contempt which is made against the transcendent right of the DUTCH
SOVEREIGN King Willem-Alexander & Queen Maxima.
MALEFICENT (adjective)
- literary causing harm or destruction, especially by supernatural means.
- Astrology relating to the planets Saturn and Mars, traditionally
considered to have an unfavourable influence.
- https://drive.google.com/open?id=0BzRmc7Bm7indSEpKMjJPOW9NRTQ
2) Mr Geert Wilders has made his alleged remark on 20 March 2014 that is
also an anniversary of the date which has a relevance to a consideration
made upon the material universe and from which is derived an
authenticity of the Natural and Common Law perspective as the Universal
basis to an egalitarian right as a consideration obtained from a
legitimate cosmogonic understanding and thereby establishing the
factuality for the existence of a sovereign autonomous right which is
then expressed by the following logical syllogism conveyed below.
And by being in situ proximity to that temporal reality, Mr Geert
Wilders has then the opportunity, to not only himself voluntarily
subscribe to such an equivalent value of natural assumption which it
makes of the "sovereign autonomous right", but also the freedom of an
exercise by that circumscribing as AUTONOMY OF WILL, to then convey it
in terms of a relativity so directed towards another party:
"UNLESS I AM CONVICTED BY SCRIPTURE AND PLAIN REASON.
I DO NOT ACCEPT THE AUTHORITY OF POPES AND COUNCILS FOR THEY HAVE
CONTRADICTED EACH OTHER.
MY CONSCIENCE IS CAPTIVE TO THE WORD OF GOD.
I CANNOT AND I WILL NOT RECANT ANYTHING, FOR TO GO AGAINST CONSCIENCE IS
NEITHER RIGHT NOR SAFE.
HERE I STAND, I CANNOT DO OTHERWISE, GOD HELP ME. AMEN." [Martin Luther,
18 April 1521]
In association of others who are antagonistic and enemies of such
values. He is therefore making a statement of a factual comparison with
recourse to a mathematical, chronological and cosmological premise as to
a logical proposition and an immutable declaration as that which cannot
therefore be construed in any way whatsoever as defamatory.
BUT WOULD NOT THE DUTCH COURT MORE PROPERLY MAKE A CONSIDERATION THAT
THE JUDGES THEMSELVES HAVE COMMITTED A BLASPHEMY AGAINST ALMIGHTY GOD?
*JEWISH* *CHRONOLOGICAL* / *MATHEMATICAL* *VIEW* *OF* *NATURAL* /
*COMMON* *AND* *UNIVERSAL* *LAW* *AS* *SYLLOGISTIC* MICROCOSM being
constituted by the three higher numbers of the Decade and which stand
for the invisible and metempirical philosophical and metaphysical
theology as the Torah's which is an Intellectual Property to an AUTONOMY
OF WILL conveying the claim of Natural and Common Law as the Universal
basis to an egalitarian right derived from a legitimate cosmogonic
perspective establishing the existence of a sovereign autonomous right
to govern which is expressed lawfully by a logical syllogism by the
first three 3 ordinance statements of the 10 Commandments.
In English, Natural Law is a term is frequently employed as equivalent
to the laws of nature, meaning the order which governs the activities of
the material universe:
22/7 as 3W1D ...
THE MAJOR PREMISE {YANG/FATHER/HEAVEN/MALE/FORM - Formula of Universal
Law}, which contains the law of that will: 7 x 24 *courses* *of*
*priests* x 13 = 2184 days of the 'oth cycle = 6D or 6 x 364 associated
to the 'constant sequence of sun and moon' as 354 x 3 + 30 day
intercalation = 1092 days x 2 = 2184 days
"And God spake all these words, saying, 'I am the LORD thy God, which
have brought thee out of the land of Egypt {that troubles or oppresses;
anguish}, out of the house of bondage. Thou shalt have no other gods
before me..." [Exodus 20:1-3 (KJV)]
THE MINOR PREMISE {YIN/MOTHER/EARTH/FEMALE/MATTER - Formula of
Humanity}, which contains the command to behave in accordance with the
law, that is, the principle of subsumption under the law: x 49 = 6J or
294 x 364 days or 365.2425 x 293 years - Vernal Equinox Wednesday 20
March 1996 / 21 March = 1 Nisan 5756;
AS BEING A LOGICAL GROUNDING OF INFINITY;
"... Thou shalt not bow down thyself to them, nor serve them: for I the
LORD thy God am a jealous God, visiting the iniquity of the fathers upon
the children unto the third and fourth generation of them that hate me;
And showing mercy unto thousands of them that love me, and keep my
commandments..." [Exodus 20:5-6 (KJV)]
THE CONCLUSION {ZHUN/SON/SEA/ENUMERATE/OFFSPRING - Formula of Autonomy},
which contains the verdict (sentence), what is laid down as right in the
case at hand: ... 6,000 as 122J3W1D + 9(9²+1)/2 as #369 with Septet #41
centric on 13-17 September 2001 / 18 September = 1 Tishri 5762.
AS BEING A SUBJECTIVE GROUNDING OF INFINITY AS ETERNITY.
"...Thou shalt not take the name of the LORD thy God in vain; for the
LORD will not hold him guiltless that taketh his name in vain.'" [Exodus
20:7 (KJV)]
----------
3) In my view, Mr Geert Gilders makes a factual consideration in
relation to a logical proposition of quantification: "Do you want in
this city and in the Netherlands more or less Moroccans?"
And he does so with an accompanying *MODERATE* as a normal manner of
gesticulation (ie. there was no nazi salutes because he only a
right-wing liberal who is capable of voicing *MORAL* questions of what
is right and what is wrong?), had then a dramatic effect within the
public sphere, by the audience who then voiced approval as to the merit
of the brief statement, as if to say:
'Hooray! A champion of our cause and who can take care of that"
OUR INTERVENTION following the presiding Judge Hendrik Steenhuis of the
Dutch court on 9 December, 2016, who in our consideration improperly
convicted anti-Islamic Dutch MP Geert Wilders, of hate speech so as 'to
protect rights, freedoms of others' which he branded a politically
motivated '*CHARADE*' that actually endangered freedom of speech:
ODE TO GEERT {Germanic words 'ger' (*SPEAR*) and 'hard' (strong or
brave) meaning 'Strong or Brave with the *SPEAR*'. The name's common
female equivalent is 'Geertje' as my mother's name}
PARDON MY BEING A STICKYBEAK,
SCRUFF & GRINDR ARE NOW OBLIQUE.
HEARD YOUR CLARION FROM AFAR.
THE *WATCHERS* THAT WE ARE.
WHETHER YOUR FOOTLE IS TO BE
OR THRASONICAL FOR US MAY SEE
THE MEASURE OF YOUR SOUL.
WE KNOW, WE *KNOW* *IT* *ALL*.
WHEN JUSTICE IS SO VAIN,
IN WANT, LOSS AND DISDAIN.
THIS FESTSCHRIFT IS TO YOU,
ALSTUBLIEFT AND ADIEU.
STICKYBEAK:
- (noun) Australian Slang for a busybody; meddler.
CLARION:
- (adjective) Clear and shrill: the clarion call of a battle trump.
- (noun) An ancient trumpet with a curved shape.
FOOTLE:
- (verb) to act or talk in a foolish or silly way.
- (noun) nonsense; foolishness; silliness.
THRASONICAL:
- (adjective) boastful; vainglorious.
FESTSCHRIFT:
- (noun) A volume of articles, essays, etc., contributed by many authors
in honour of a colleague, usually published on the occasion of
retirement, an important anniversary, or the like.
[Courtesy: Words of Day for 8 to 12 December, 2016; www.dictionary.com]
----------
Perhaps I ought to convey the reference to SCRUFF and GRINDR which is
made in relation to the above poem and the substantial festschrift (of
approximately 233 pages) as a considerable investiture made by me, in
the exercise of an intellect and labour which are prerequisite to
proffering something more than a superficiality over any priority
emphasis given to sensualism as then causal *CHARADE* of respectability
which both global enterprises make over the infringed circumstantial,
fickle, appetite driven and amoral sensibilities of others due an
incomprehensible and as misrepresentation of profile text and statements
as messages made by me, which are then falsely reported as "prohibit
text meant to threaten, intimidate, harass, defame, or insult another
person."
GRINDR is a global community for men of all backgrounds to connect with
one another. They allege they strive to create a safe space where all
are welcome to be who they are and express themselves without fear of
judgment.
In order for everyone to have the best time possible, GRINDR have a
system of digital and human screening tools to protect their users from
actions and behaviours that endanger them and go against what we're
about. And while constantly evolving these tools as their subscribers
grows, their is a reliance placed upon the community to play nice and
watch each other's backs.
GRINDR's *CHARADE* is the claim they have zero tolerance for
discrimination based on sexual orientation, gender, race, body type, or
age. Basically, we don't like assholes. Instead of sharing what you're
not into, share what you're into.
Let's work together to make these values a part of everybody's
experience on GRINDR. We encourage you to take action whenever you see
any of the negative behaviour described above. Report what you see, flag
profiles, and speak up. And make sure to do it thoughtfully. Let's do
our part to make GRINDR a better community now and for years to come.
SCRUFF says that meeting guys online should be fun,friendly, and sexy.
And if you are tired of conversations that start and end with 'Sup?',
they claim to provide the top-rated gay dating application thanks to
rock-solid reliability, express profiles, powerful chat, album sharing,
and a diverse community of more that 10 million gay, bi, trans, and
queer guys worldwide.
They invite guys to tell guys what communities you identify with know
what and let them you what you're into within profile details in
addition to sex preferences and safe-sex practices.
Both being global providers of mobile telephone application as the ill
mannered fronts for purveyor of sexual (ie. prostitution excepted),
relationship, friendship and community networking opportunism and
various other unnamed services for the commission of consensual lawfully
compliant conduct and various specific and non-specific interests as
being of relevance to male adults of variable and indeterminate
masculinity and affectations as the participants within shared and
virtual global interest within social media networks.
Both organisations reserve the right without any legal recourse, nor to
the reasonable provision of any statement as the justification and
substantiating grounds for the removal of any text we perceive to be
outside of the their profile guidelines, at our discretion, to suspend
and terminate any person's account.
My complaint is an accusation of neo-fascist conduct as par-excellence
being a *CHARADE* of respectability in which both of these organisations
engage within as frequent overbearing of improper adminstration that
bestows a self-entitlement to then unfairly irrationally and
unreasonably upon themselves and without accountability in which they
wantonly engage within abuses of human dignity as routine breaches of
acceptable international standards of human as egalitarian rights that
are themselves derived from Natural / Common Law as the very focus and
endeavour of my specific intellectual pursuit into metempirical (ie. the
branch of philosophy that deals with things existing beyond the realm of
experience) philosophical as the perennialist school of thought and
metaphysical (ie. of things transcending what is physical or natural and
the temporal reality) as Torah Kabbalistic thought.
I've recently expressed this concern with both with a couple of
acquaintances, as a lamentation over the escalating social
inhospitality, isolation, exclusion and excoriation which has been
unreasonably consequential by use of these social network and self
proclaimed community builders and the beneficial service of prudent
administration which both Grinder as SCRUFF allegedly provides.
Unfortunately both of whom are committed as the pre-occupation of
involvement within their own relationship dynamic with real and
respected limits as lack of permissibility.
DOLF: "I'm conveying my unashamed want for something they have and it is
only aspirational, in that I cannot intrude because of your own
relationship commitments. However the capacity by means of being in the
military service (and even better if you experience have with Policing,
Information Technology, Philosophy and Kabbalistic Theology being
sapient thought as an interest associated to a theory of everything)
that they would at least understand that some tasks of national
importance to security, wellbeing and the prosperity of others and all,
are just so demanding sometimes that mere mortals could not accomplish them.
nevertheless I really appreciate, their reciprocality of empathy shown
in the clarity of their own wants, as it makes me feel needed over such
a deep intimacy.
I want nothing better than a rigorous physicality and perhaps even a
tussle with someone who at the very least has such an human empathy and
level of interest as I've had too much uncaring humanity and I'm feeling
alone in the universe which has me still within it's embrace."
BUDGIE TALK: "That was an awesome poem. And thanks for conveying the
meaning of the words as it helps me understand it a bit better."
DOLF: "I hope you don't *MIND* my intellectual pursuits within
metempirical philosophy as perennialist school of thought and
metaphysical theology as Torah, then being the impetus for GLBTI
community advocacy and anti terrorism activity which is pacifist
intention. Within policing terms which seeks to diminish the unlawful
conduct of others either as breaches of the peace, public protestation
with an escalation towards modes of irrationality such as violence,
incitement to sedition and terrorism as being especially an alternative
use of force to the spiralling instances of increased militarisation of
police services such as is occurring with America."
SCRUFF: "Your support request (#569198) of 23 November, 2016 has been
updated by a member of the SCRUFF Team. You can review history for this
request below and add a comment simply by replying to this email.The
text of my profile is as follows:
I look after things that need doing...
"TAKE ME TO CHURCH AND THEN DO ME OVER"
"Hail God of Hymen.
I am born of Thee.
Me the risen sun,
Moon, a bride to be.
The hand that rocks the cradle.
It marches off to war.
I sat there at the table {ie. lunch}.
Quoting odes of awe."
THE CANON OF SUPREME MYSTERY ON TETRA: 67 - DARKENING;
Appraisal 5: With the sun at noon
And the quite full,
The noble dims himself
So as not to enter extremes.
Fathoming 5: The noon sun and the full moon
Means: Bright, he fears extermination.
BUT IT'S GOT SOME GREAT VOICE-OVERS DON'T YOU THINK?
Cultic male: "The true light is 'Invisible'"
"Penetrate the corridors of shadows and leave the world of the 'blind'
and you'll enter the cast as world of the 'chosen ones'.
Renounce the gift of sight.
I know, there are skeptics amongst you.
Afraid to share with us the dead of night.
Be brave, renounce your gift of sight now.
Pluck out your eyes.
Come and join us.
HELP US BUILD A BETTER WORLD."
...
The true light.
Renounce the gift of sight.
Penetrate the corridor of shadows.
The world of the 'BLIND'.
Let us build a better world or we shall witness a rain of TERROR.
Girl: "Where do you think you are going?"
Male: "Cyclops truck on the way. Little brother."
Gabriel as Cultic Leader: "I Gabriel.
I came into this world with open eyes.
But I saw a world that was a world of DOGS.
Illiterate dogs.
And so the CREATOR sent me down here to earth to recover the power that
men have illegally seized.
My 'Brothers'.
You who have joined me in their struggle understand that together we
must fight human beings on their ground." [YOUTUBE video of a French
Film titled: "City of the Lost Children 1995 (hidden subliminal)"]
FOR FURTHER EXPLANATION SEE BELOW
[CYCLOPS TRUCK IS ON THE WAY LITTLE BROTHER: Explaining to a mate over
lunch, my YOUTUBE vMEME intervention as France's Bastille Day (14 July
2016) tribute and made just prior to the Nice terrorist event which
killed 84 and of my expectation as an immanent disturbance within the
Islamic world: Turkey's uprising as failed coup occurred within 24 hours]
"He is a billionaire.
But we the means.
And techno-ware.
Shaft your spleen {bad temper; spite}.
With wanton care.
A $6 mill clean.
His tool to bare."
[CONFESSIONS BUT I ADMIT NOTHING: My Tr[i]ump[hant] Man-choo as a boast
made of the USA Presidential election outcomes and how I then disrupted
'***@ck Trump' tee-shirt sales and stifled ignorant (ie. how then can he
be anti-GLBTI or opposed to same-sex marriage?) protests in LA LA Land
(ie. a fanciful state or dreamworld; Los Angeles or Hollywood,
especially with regard to the film and television industry)]
"Trust me,
They are quick little nymphs.
In the *WOODS* they play.
You wouldn't believe it,
If I told you what mischief,
The merriment and their way.
They will beguile you,
Take you down the path.
And some they slay.
Don't gyrate in your panties now.
A bullet head nail it may be.
Just dreaming it all away."
[MEDIA *CHARADES* IN HELPING PRIME MINISTER TONY BLAIR OUT AT THE
CHILCOT ENQUIRY AND BOASTING:] before 5 police were executed in Dallas,
Texas by an ex-soldier who was discharged from the US Army for stealing
women's panties so as to indulge his fetish]
----------
SCRUFF: "Thanks for providing additional details. Further review of your
support request is required. Your request has been forwarded to Advanced
Support, who will respond once there are additional details to share.
We appreciate your patience while your request is being reviewed."
DOLF: "YOU NEED TO SPECIFICALLY CONVEY TO ME WHICH PART OF THE TEXT
DOESN'T MEET YOUR GUIDELINES.
IN FACT, I WOULD GO SO FAR AS TO SUGGEST THAT THE CLAIM FREQUENTLY MADE
BY SUCH PERSONS AS OUTRAGE IN RELATION TO IT'S AUTHENTICITY OF 'being'
or VALIDITY TO 'existence' AS BEING IMPROPERLY UNJUSTIFIED AS THEN THE
INFRACTION OF THEIR SENSIBILITIES AND FREQUENT CAUSE FOR THE REPORTING
OF COMPLAINT ON THE GROUNDS THAT IT IS PROHIBITED "TEXT MEANT TO
THREATEN, INTIMIDATE, HARASS, DEFAME, OR INSULT ANOTHER PERSON."
THE PROPER CONSIDERATION IS THAT IF THOSE UNIVERSALS ARE USUALLY IN
TRUTH DEFINED BY NUMBER, THEN IT IS NOT POSSIBLE THAT ANY SENSIBILITIES
CAN BE INFRACTED BY A SEMANTICAL PROPOSITION AND TO CLAIM OTHERWISE IS
BOTH HYSTERICAL AND DELUSIONAL.
THE PERSON IN MY VIEW HAS NO GROUNDS OF OBJECTION TO MY POSSESSING A
MATHEMATICAL THEORETICAL NOUMENON WHICH WAS THE GROUNDS FOR MY
invalidation of the original Letters Patent by Queen Victoria as
enabling the Constitution as Commonwealth of Australia of 1 January,
1901 and undertaking such action without any impunity directed to its
formulation as an instrument of British Empire Governance by providing
the metempirical (ie. the branch of philosophy that deals with things
existing beyond the realm of experience) philosophical as the
perennialist school of thought and metaphysical (ie. of things
transcending what is physical or natural and the temporal reality) as
Torah Kabbalistic thought interpretation given to an alternative and
tetragrammaton HOMOIOTIC perspective of the THEORY OF NUMBER and its
circumscribing as the DECALOGUE which is otherwise known as the TEN
COMMANDMENTS, by a declaration made and comprehensible to ALL, as for
ETERNITY and EXISTENT to an egalitarian, immutable and a transcendent right.
With respects to defining by such an AUTONOMY OF WILL being the MATERIA
PRIMA of the SOVEREIGN PRINCIPLES as an absolute attitude of *MIND*
given to compliance to the SOVEREIGN PRINCIPLES expressed within the
original enabling LETTERS PATENT to the Federation of the COMMONWEALTH
OF AUSTRALIA OF 1901, there is a requirement under SECTION VIII to:
"COMMAND ALL OUR OFFICERS AND MINISTERS, CIVIL AND MILITARY, AND ALL
OTHER THE INHABITANTS of Our said Commonwealth *TO* *BE* *OBEDIENT*,
*AIDING*, *AND* *ASSISTING* *UNTO* *OUR* *SAID* *GOVERNOR* *GENERAL*,
or, *in* *the* *event* *of* *his* death, *INCAPACITY*, or absence, to
such person or persons as may, *FROM* *TIME* *TO* *TIME*, *under* *the*
*PROVISIONS* *OF* *THESE* *OUR* *LETTERS* *PATENT*, *ADMINISTER* *THE*
*GOVERNMENT* of Our said Commonwealth."
THUS YOU ARE ADVISED THAT SUCH PERSONS HAVE NO GROUNDS TO ENGAGE IN
FURTHER UNHELPFUL CONDUCT OF *HINDRANCE*, *OBSTRUCTION* AND
*FRUSTRATION* AS ONLY A PRETENCE BY YOU BEING A WORTHY, VIRTUOUS CITIZEN
WHO WOULD HAVE AN HONOURABLE AND SOMETHING OTHER THAN A DISREGARD FOR
LAW, ORDER AND JUSTICE.
That they are presumptuous imposing of a privilege as self-importance
upon their person, conveying a contempt of the AUTONOMY OF WILL being
the MATERIA PRIMA of the SOVEREIGN PRINCIPLES which are fundamental to
the law and order of our FEDERATION as the COMMONWEALTH of AUSTRALIA as
the rights which ought to be the prerogative of the Sovereign as the
feigned regard for those principles which is most apparent by your
disparaging of the rights of succession which as a privilege that is
rightfully and lawfully mine.
The metempirical philosophical and metaphysical theological
argumentation accompanying my substantiated and reasonable natural and
law justification for such undertaking and action is reliant upon a
theoretical noumenon as an intellectual property as a conception of the
Godhead/DIVINE and a determined contrivance which as meta-descriptor
prototypes associated with consciousness instigated within attributed
time (COURSE-trochos OF NATURE-genesis) as being an alternative to the
binary (gender and spermatic) HETEROS THEORY OF NUMBER paradigm as a
mathematical technology encompassing autonomous sovereignty, that is
then applicable to both the COMMONWEALTH OF AUSTRALIA and global
governance, language, rationality and the reasoned *MIND* of religious
belief as expressing by a more equitable ternary (tetragrammaton)
definition of a HOMOIOS THEORY OF NUMBER as constituting an equitable
number basis to defining AUTONOMY OF WILL."
SCRUFF: "Thank you for your patience while we reviewed your support
request and profile information.
Thanks for contacting SCRUFF Support. Your profile was flagged by the
community for a violation of our profile guidelines. We have confirmed
that you messaged another member with abusive text and harassment.
Please be informed that you are not permitted to send unsolicited,
harassing, spam-like messages to members on SCRUFF.
We have reinstated your profile. Please review our terms of service and
our guidelines before logging back in. Please be advised that multiple
or repeat violations could lead to the suspension of your profile and
device. Thank you for being a member of SCRUFF!"
DOLF: "I ALWAYS WAS IN POINT OF FACT ENTIRELY WITHIN MY LAWFUL
ENTITLEMENT ON THREAT OF THE SANCTION OF AN INDICTMENT FOR TREASON MADE
AGAINST SUCH PERSONS AND THEREFORE JUSTIFIED TO WARN ONE OF YOUR SCRUFF
USERS ABOUT THEIR CONTEMPTUOUS (JUST LIKE YOUR DISGRACEFUL TRAITOROUS
DISRESPECT AND INDIFFERENCE TO VIRTUE AS MY VICTORIOUS DEFENCE OF YOUR
TERRORIST ATTACK IN NEW YORK (et al) ON 11 SEPTEMBER 2001)
THIS IS NOW GOING TO BE A MATTER OF PUBLIC RECORD AS ACTION BROUGHT
AGAINST THE REPUTATION OF SCRUFF'S OWNER.
I NOW DEMAND THAT YOU EITHER CLEARLY AND AMBIGUITY SUBSTANTIATE WHERE MY
STATEMENTS AND ACTIONS BREACHED YOUR "terms of service and our
guidelines" IF DEFERENCE TO THE JUSTIFICATION AS RIGHTS AND PREROGATIVES
OF OUR LAW AND IF YOU ARE UNABLE THEN IMMEDIATELY APOLOGISE.
FAILING SUCH REMEDIAL ACTION, YOU ARE ADVISED THAT YOU ARE ACTING
UNLAWFULLY IN THE AIDING AND ABETTING OF AN INDICTABLE TREASON AND IT
WILL NOT BE TOLERATED.
Things are LOOKING GOOD at my end with respects to the prospect of
sourcing funds (ie. due to your referencing my legal claim against AXA
Group/AMP Insurance as matters raised at VCAT) so to pursue a LEGAL
RECOURSE for an INDICTMENT of AIDING AND ABETTING TREASON under SECTION
9A of the Crimes Act (1958) of Victoria.
And so as to set any expectations ABOUT THEIR NON-EXISTENCE as the
SEIZURE OF ALL PROPERTY, REVOKING OF THIER AUSTRALIAN CITIZENSHIP and
the EXPULSION from the COMMONWEALTH as my prerogative to an
ex-judicatory authority as determined plans for SUCH PERSONS WHO HAVE
MADE VEXATIOUS, MISREPRESENTED AND DEFAMATORY BASED COMPLAINT WHICH ARE
ARE WITHOUT SUBSTANCE AND UNLAWFUL CONDUCT. And accordingly there are
several documents that I will serve upon you electronically so as to
advise you of my good, forth-right, earnest and just intentions which
will be directed towards you.
ON THE BASIS OF A NATURAL/COMMON LAW AS EGALITARIAN RIGHT, I HAVE AN
INTERNATIONAL JURISDICTIONAL LAWFUL MEANS (ie. and in accordance to my
time and expectations and not yours) TO PURUSE YOU WITHIN A COURT OF LAW
FOR MAKING FALSE CHARACTERISATIONS OF ME ON THE PRETENCE THAT YOUR
"TERMS OF SERVICE AND GUIDELINES" TRANSCENDS THE SOVEREIGNTY AND THE
LAWS OF THIS COUNTRY AND WHICH ARE THEN USED BY YOU AS DEFAMATION AND
SLANDER MADE OF MY GOOD NAME, CHARACTER AND VIRTUOUS CONDUCT.
YOU HAVE SEVEN DAYS TO GIVE COMPLIANCE TO MY REASON REQUEST AS THE ONLY
GRACIOUS CONSIDERATION GIVEM TO YOU."
SCRUFF: "Your profile has already been reinstated for use (WITH THE
REMOVAL AT OUR DISCRETION THAT IS MADE OF THE ENTIRE TEXT WHICH
ATTRIBUTES YOU AS A PEACEABLE AND RESPECTABLE PERSON OF ANY DIGNIFIED
CHARACTER, INTELLECTUAL ACCOMPLISHMENT FOR A CAPACITY ENGAGE WITHIN
VIRTUOUS CONDUCT). Please let us know if you require further assistance.
Thanks for being a member of SCRUFF!"
DOLF: "AS OF 0520 HOURS ON 22 JULY, 2016: I am no longer able to login
into the GRINDR Support services under the user account credentials with
which, in careful consideration of compliance to the organisation's
administrative requirements, I undertook a user account registration. So
as to properly ensure that the second occasion of the complaint
lodgement was without any administrative ambiguity as the clear
substance of a lawful complaint which was submitted at their www-site:
- https://help.GRINDR.com
The error message which was returned:
*Cannot* *log* *in* *suspended* *user* *#8416754968*
Conveys a clear and malicious intention by GRINDR to destroy any record
of the lawful demand now twice placed upon them through their online
GRINDR Support Services:
- Originally submitted as: #1147013 @ 2228 HOURS (PDT) ON 19 JULY 2016,
- Resubmitted as: #1147747 @ 1956 HOURS (PDT) ON 21 JULY 2016.
As a reasonable and patient request for them to give an accountability
as to the actual merit and substantial factual grounds for their
otherwise improper suspension and censorship of my GRINDR account.
It ought to be apparent to you, that your obstructions by the 19 July,
2016 suspension and censorship of my GRINDR mobile user account on the
date of our ANZAC Centenary (war) Memorial. And your determined
subsequent suspension of my GRINDR Help Services user account [#8416754968].
Are a contemptuous refusal to respond to repeated reasonable and lawful
requests made of you, in having sought for you to provide the
justifiable grounds for taking such otherwise prejudiced action.
In the absence of any justifiable grounds for your actions, then such
contemptuous conduct must be considered unlawful and you have been
advised that it constitutes Treason which is an indictable offence under
Section 9A(1) of the Victorian Crimes Act of 1958 (Australia).
In reality, each action as your careless, reckless and yet determined
obstructions, simply gave me more time and opportunity to further refine
and enhance the argumentation upon which any such prosecution of an
indictment for the criminal conduct of Treason might succeed. By making
a systematic reduction to an intangibility, any outstanding or possible
merit for your actions upon which you may care to rely in then only
having a recourse to conjuring and construing them subsequently.
Secondly, it allowed me to produce a further document, titled;
"Sissified Male As Liberty of Being Purveying the Character of Hedonism"
which has multiple purposes, and that I won't disclose entirely, except
to say it is purposed and intentioned:
1) To eradicate and exhaust a particular defence which you as a party
(or others) may make in regards to any prosecution for Treason;
2) To direct the public perspective as their conscience intent, towards
their own *MORAL* accountability with respects to the possibility of any
prosecution for Treason--that they don't contrive their own *MORALITY*
as the grounds for a public hysteria and social outrage;
3) To argue an authority to use the provisions of the Treason
legislation under the Crimes Act (Victoria) of 1958, which grants the
presiding Judge determining the matter, an arbitrary consideration of a
penalty, to being something other than life imprisonment;
4) By such legislative provision, and on the basis of a Sovereign
Prerogative as evidenced by an understanding of it, the consequence of a
clear conveyance of news media reported sequence of events, being then
the prima facie fact of a Natural and Common Law as egalitarian right
established as an authority and justification to lawfully prosecute the
Iraqi war and execute Saddam Hussein.
And secondly there is a representation of this Natural and Common Law as
egalitarian right as a tangible Intellectual Property being paradigmatic
theoretical noumenon which has a relationship to 11 September, 2001.
And thirdly the conceptual invalidation of the Letter Patents to
Australian Commonwealth as recognition of being an Instrumentation of
British Empire Governance as Sovereign Authority.
5) As then, to have a right to be heard by such a presiding Judge within
his considerations of an alternative penalty to life imprisonment for
Treason--as a reasonable, immutable and eminent demand for an
ex-judicatory authority to execute such a person who is contemptuous and
has repetitiously committed acts of treason.
This was a positional document which seeks to draw attention to the
magnitude and existentialist basis (ie. time/sexual conduct which is
inclusive of all) as the means to focus an appropriate perspective of
*MORAL* culpability by which the Australian populace ought be aggrieved.
And a need for them to awaken from their slumber as a lethargy of
accountability for their own conduct and its merit as either a hindrance
or remedy for a war against religious extremism which has occurred post
11 September, 2001.
Thus, if I say of there being available to me an avenue of a
'determined, lawful and permissible recourse to pursue without
hesitation' in such manner as this.
If the electric fence has a notice fixed upon it which reads: 'WARNING
DO NOT TOUCH -- YOU WILL BE ELECTROCUTED'.
In my view, that is as much English as you need to live your life by,
without coming to harm by any presumptive action.
If you excuse me, in then saying, that the rest of what is written, is
someone else's prerogative and authority as a profound intellectual
accomplishment which is not for your understanding.
But it is capably within the realm of their providence.
So then, you ought to recognise that there is permissibility and there
are boundaries with which we must contend--but take care that you don't
touch the fence--because you will die and no doubt about it.
Therefore, I put this consideration to you. That if I have a reasonable,
justified and measured lawful recourse to a Natural and Common Law
prerogative as an egalitarian right to have an entitlement to be firstly
heard by such a presiding Judge within his considerations of an
alternative penalty to life imprisonment.
And then secondly, to demand an ex-judicatory authority to impose a
penalty as a sought remedy, which in the situation transcends the
boundaries of our legislation, our justice and parliament and will also
(deliberately) offend the sensibilities as the societal limit on the
degree and severity of any punishment.
Whilst in all probability my statement on 19 July, 2016 which most
likely offended the sensibilities of another GRINDR user with whom I had
entered into conversation, and in their view was discriminatory and
therefore possessed sufficient grounds as the cause of complaint which
brought about this travesty as to result within an immediate account
suspension and censorship.
That my alleged infracting statement also inherently possessed this
innate Natural and Common Law prerogative as an egalitarian right to
have an entitlement to proffer an informed opinion, which by such
essential characteristic is non-discriminatory. This is most evident
from its mere re-statement by an expansion with added emphasis.
THE NON OFFENSIVE MESSAGE [*WITH* *ADDED* *EMPHASIS*] WAS:
I've received some very complimentary exegesis of Torah from various
Rabbi's around the world within the past 24 hours. And it will only
continue to cascade as a snow ball grows as it rolls down a hill.
This follows upon my own revolutionary and transformative 16-page
statement which justifies same sex marriage entirely on the basis of a
Universal Natural and Common Law metempirical philosophical and
metaphysical theological interpretation given to [a HOMOIOTIC
perspective of the THEORY OF NUMBER and the] 10 Commandments as an
egalitarian right of Israel's Sovereign Autonomy in deference to [it's]
historical [connubial (ie. marriage as a yoke) basis made upon it's
'self-identity as a formula of autonomy' and] vassal perspective [of]
Roman Empire Governance which was later adopted by [Islam], the Vatican
City/State and German Fascism.
SEE ALSO "LEST WE FORGET: WASTE PARIAH DOGS & FORGOTTEN GARBAGE (BUTCHER
PAPER & FOAM) BY A LONE GUM TREE @ FITZROY STREET, SALE"
- https://drive.google.com/open?id=0BzRmc7Bm7inda1VjU01CamlaN1k
[Which is otherwise derived from an opposing metempirical and
metaphysical worldview as a psychological *MINDSET* and social impress
which is a mechanistic contrivance known as a PYTHAGOREAN (BABYLONIAN)
HETEROS mystical conception of the THEORY OF NUMBER and MARRIAGE, being
a binary apparatus of (spermatic and gender) transformative prototype,
that only has a weak notion of the ego as self identity and any formula
of autonomy.]
YOUTUBE: "The Holocaust Auschwitz Documentary 2015"
-
Babylon has fallen and I alone have brought the faux and wicked
idolatrous belief of 2.1 billion people to the *GATES* of hell.
Have a great day..."
DOLF: "My statements which have been subject to censorship and account
closure by GRINDR have made been in full accord with the Australian
National Ethos (including our ANZAC tradition associated to the War
dead) as expressed by the Letters Patent to the Commonwealth of 1901.
There is a requirement under SECTION VIII of that enabling document as
Letters Patent for "ALL INHABITANTS" TO BE "OBEDIENT, AIDING AND
ASSISTING" OUR GOVERNOR GENERAL as indeed my statements and actions were
in compliance which such an ethos.
There is no other attitude of *MIND* which is permissible and it is
prerequisite for an individual to acquiesce to a *MINDSET* before they
have any entitlement as the right to citizenship.
There remains neither substantiating nor lawful grounds for someone to
take an objection to my truthful and factual statements and have no
basis of complaint to claim that it then breached your immaterial and
arbitrary American values expression of guidelines, terms and conditions
as contempt. No matter how disdainful, difficult or distressing they
found them to be as they need to change their dehumanising behaviour
which is enabled by use of your technology and associated to their
sexual opportunistic behaviour.
I will produce these statements which I have made as substantiation of
my claim that this GRINDR ethos of "perversity, depravity and debauched"
as cultivating conduct which is the consequential effect of using your
technology as the enabler for a gay community social and virtualized
community, then has the capacity to make that a "normalized"
characteristic (which I most ardently object to its character as being
against our National Ethos) as then the evolved nature of conduct
involving sexual opportunism as such the physical and sporting activity
I have no objection to."
GRINDR: "I can confirm that your profile will remain banned.
I have personally reviewed your account and will not be allowing this
ban to be reversed.
Please be aware that under section 6.5 - GRINDR RESERVES THE RIGHT TO
REFUSE ACCESS TO ANY USER, FOR ANY REASON AND WITHOUT ANY NOTICE."
----------
In my view, this discriminatory conduct is due to an unremorsed,
ignorant as haughty attitude and the unrequited culture of systematic
discrimination by the habitual imposing of unreasonable of unmeritorious
censorship, prejudiced account terminations and permanent suspensions
which are entirely consequential to an improper conveyance of vexatious
conduct as a fictional basis for a reported complaint due to mischievous
characterisation as the fraudulent and defamatory claim that it conveyed
inappropriate text which is defamatory of others.
Can you understand those concepts that I have now shared as then the
pacifist basis of any and all GLBTI community advocacy and
anti-terrorism objectives which includes the superseding of the LETTERS
PATENT as a contribution and consideration of jurisprudence knowledge as
an opinion made of the SOVEREIGN PRINCIPLES that is only purposed for
the closest advisers on such issues as BREXIT and of GOVERNANCE
generally, for the MOST INTELLIGENT (like Einstein was within his field
of endeavour) and over which I have endlessly praised the BRITISH for
the embodiment of Empire Governance par excellence and would be only of
concern to such privileged person and does not need the permission of
otherwise ignorant and profane persons.
----------
#1 - LEGAL PRECEDENT — ASSAULT ON THE PROBITY OF THE JUSTICE AS TO
DEPRIVE THE PERSON PROTECTION OF DUE PROCESS IN SEEKING LEGAL REGRESS:
THE FINANCIAL TIMES article of 9 December 2016, by Martin Wolf raises an
important number of considerations in relation to popularist descent
making a hysterical cry of "enemies of the people" against the High
Court's decision that only parliament is entitled to make and repeal
laws, now being reviewed by the Supreme Court, demonstrates that some
BREXITers do not care about parliamentary sovereignty. Their cause is
rather dictatorship of the majority.
The phrase "enemy of the people" — used to turn opponents into outlaws —
has an ignominious pedigree. During the French Revolution, Robespierre
threatened "les ennemis du peuple" with death. The Soviet Communists
labelled opponents "vrag naroda". The Nazis labelled them
"Volksverräter". The aim was always the same: to establish a
dictatorship in the name of the people, thereby entitling the rulers to
deprive opponents of freedom, even their lives, as the people's
condemned enemies.
It is significant that the label "enemy of the people" is now being
employed in an assault on the probity of the judiciary. The phrase has
usually been used to justify depriving opponents of the protection of
due process. It is the rhetorical arm of an assault on the rule of law.
What could make more sense, then, than using it to attack courts directly?
This, needless to say, is not how BREXITers present it. They present it
as a defence of parliamentary sovereignty against judicial attack. Yet
the High Court merely ruled that only parliament and not the executive,
exercising the royal prerogative, may remove rights from the people.
This is not an offence against parliamentary sovereignty, but a defence
of it. It is worth remembering that, in his play, An Enemy of the
People, Henrik Ibsen thought the people's "enemy" was correct and his
opponents wrong. This is true now, too.
- https://www.ft.com/content/4c0a9a6a-bbb0-11e6-8b45-b8b81dd5d080
It's has an impact upon the right of the public good to pursue a redress
within a court of suitable jurisdiction for an unlawful act of perjury
and perverting the course of justice due to the improper administration
of an insurance contract with a marriage clause (and is unlawful) by
which, other's made a calamitous failure to recognise the greater and
weightier entitlement of a mathematical intellectual property as
theoretical noumenon which is not only lawful to possess as to being a
fact which is defined number as an universal value which is a statement
of Natural / Common Law egalitarian right s expressing a self identity
as a formula of autonomy.
This alone is the substance and the impetus for all my actions:
1) As seeking legal redress in a legal claim (made prior to 11 September
2001) against an insurer of 7 December 2001 as false report to police,
perjury, perverting the course of just and treason,
2) Associated GLBTI community as local and global advocacy action; and
3) My quelling disturbance of the peace as anti-terrorism initiatives
Being a mathematical property it is entire inert, non-confrontational,
non-judgmental and incapable of being the cause for the unjustifiable
infracted sensibilities of others by semantical constructs which are
associated thereby.
2 - LEGAL PRECEDENT - PERSONAL VALUES OR BELIEF WHETHER OR NOT BEING
ASSOCIATED TO RELIGIOUS BELIEF AS ECCLESIASTIC LAW CANNOT BE ABOVE
EITHER THE CONSTITUTIONAL LAW OR THE TRANSCENDENT SOVEREIGN RIGHT
ASSOCIATED TO THE LETTERS PATENT:
On 8 December, 2016 the Allahabad High Court granted a major boost to
women's rights by determining that the Islamic practice of triple
talaq—a practice whereby Muslim men can get an instant divorce by saying
'talaq' three times.
The order was passed by Justice Suneet Kumar while hearing a petition
filed by a woman who claimed her husband arbitrarily divorced her.
Justice Kumar also said that triple talaq can't be given arbitrarily.
"Personal Law cannot be above the Constitutional law," he stated.
"About the practice being unconstitutional, I just have to say that the
practice is a part of Islamic law. The personal law is an integral part
of Islam and the two cannot be seen in isolation," said Maulana Khalid
Rasheed Firangi Mahali from All India Muslim Personal Law Board (AIMPLB).
Centre opposes triple talaq in Supreme Court, says 'practice not
essential part of religion'
HIGHLIGHTS
- Gender equality and dignity of women are non-negotiable: Centre on
triple talaq
- Practices of triple talaq, polygamy and nikah halala cannot be
regarded as essential part of religion: Centre to SC
NEW DELHI: The Centre on Friday opposed the practice of triple talaq in
the Supreme Court and said it can't be regarded as an essential part of
religion.
"Gender equality and dignity of women are non-negotiable, overarching
constitutional values and can brook no compromise," the government said
in an affidavit filed in the top court.
"Religious practices cannot be an impediment to rights and aspirations
of individual woman irrespective of religion she practices," the
government said.
The Muslim law board claimed that triple talaq is a 'personal law' and
hence cannot be modified by the Centre.
The government countered the claim of the Muslim law board and said, "
practices of triple talaq, polygamy and nikah halala cannot be regarded
as essential part of religion and hence get no protection under
fundamental right to religion."
Law panel seeks public views on uniform code, triple talaq
Should the practice of triple talaq be abolished and whether a uniform
civil code should be optional, the Law Commission has today asked the
public seeking its response on these sensitive issues broached perhaps
for the first time.
Amid a raging debate on uniform civil code, the law panel has sought
public views on the subject to revise and reform family laws, saying the
aim is to address social injustice rather than plurality of laws.
In an appeal issued today, the Commission said the objective behind the
endeavour is to address discrimination against vulnerable groups and
harmonise the various cultural practices even as it assured the people
that the "norms of no one class, group or community will dominate the
tone and tenor of family law reforms".
In an accompanying questionnaire, the Commission has asked whether the
existing personal laws and customary practices need codification and
whether it would benefit people.
Should the practice of triple talaq be abolished, retained or retained
with suitable amendments; and whether a uniform civil code should be
optional are among 16 queries by the commission.
Incidentally, the Supreme Court is also hearing a petition challenging
the validity of triple talaq, as several individuals and NGOs have
sought a ban on its practice.
In fact, even the government, for the first time, has opposed the
practice in the apex court.
-
http://timesofindia.indiatimes.com/india/Triple-talaq-unconstitutional-it-violates-rights-of-Muslim-women-Allahabad-high-court/articleshow/55869880.cms
--------
DOLF: Mate you engaged within an inequitable dialog which while
demanding pictures made no such reciprocal action.
You uncaringly subjected me to a diminishing sexual solicitous conduct,
that was intentionally and recklessly made against the dignity of my person.
And this is more words than not only do you deserve, but you would be
exhausted by a futility impotent ineptitude, in being entirely incapable
of putting any such coherent and intelligent sentence together and yet
that it is so natural for me to do.
J-18YO: "WTF"
DOLF: "I don't need your more impenitence as a hurdle which I must first
jump over, before I receive any further entitlement from you as your
prerequisite attitude of life which must have your permission before it
allows me any right of authenticity within my own skin.
I come from a dignified northern European as a civilised and proud
culture which also has a claim to this LAND OF THE COMMONWEALTH OF
AUSTRALIA and whilst I may not unnecessarily flaunt it.
I yet possess an ethereal and undeniable characteristic as an
accomplished transcendent endeavour entirely without the favour of
others and undertaken by own my intuition which places me into an
extraordinarily high class of status of a prerogative to an entitlement
of respect which I can demand of you.
And I am the determinate of when the threshold of my sensibilities has
been infracted and not some mongrelisation as pubescent neo-fascist.
And I say you, did me harm.
Your only reply ought to have been, "OH DID I? HAVING NOW CONFRONTED ME
WITH MY COURSE AND UNDIGNIFIED MANNER OF BEING AS MISPLACED YOUTH.
I AM TRULY SORRY FOR HAVING OFFENDED YOUR SENSIBILITIES AND I
UNRESERVEDLY APOLOGISE FOR MY LACK OF ANY MERIT."
I can understand your indignity is plausible, since mine are now scarred
permanently and with no prospect of ever healing its septic wound.
That a further psycho-sexualism such as a WTF seeks only to self justify
your narcissism as pig grunt ignorance, by a further characterisation of
my irrationality as either a congenital cretinism or senility and a
futile humanity whose service to humanity as only as a recipient of
racial prejudice.
This tautology: you are not worth a ***@ck and I couldn't give a ***@ck,
would not be an unreasonable characterisation of your impertinence as
the lack of purposed regard as an uncaring manner being your aberrant
course of life.
But the reality is that you are only a tyro (a beginner in learning
anything; such as love by a neophyte; Courtesy: Word of the Day for 13
December, 2016; www.dictionary.com). I am the one who is able to
convey well formed, rational and HOMO[IOS] SAPIEN[TAL] opinions that are
coherently and so infused with profound and truthful content as to be
substantiation of my conveying an inherent, robust (and well used by my
perspective) factuality, that would manifestly require that your whole
of life to pass you by, and until the final disposition of your
death-knell. Only then would you realise that there is no opportunity
for comprehension let alone empathy from you. The Last straw, which is
then all that is left of our broken humanity who is really after all, a
nothing without any sense of duty, virtue, dignity of humanity as
honourable and not intrinsically indecent.
This lack of your part in any sapient thought to any depth, conduct as
repetitive use of idioms and the package thoughts of others is then
characteristic of skepticism, narcissism as nihilism having only a
sensual consequence.
In that, you deploy language as denial and which has its throne within
the basal realm of consciousness relating to the seat of its impulsive
desire, action as a lack of motion towards freedom from any accountability.
A habitual action of anal extrusion exhibiting an infantile psychosexual
developmental stage in which thinking and language is nothing more than
an act of defecation as the major source of sensuous pleasure where the
anus forms the *CENTRE* of self-awareness.
You ought to learn to be a good and capable lover (ie. it can be just
verbal if want—or is that a don't want) and not to be so bellicose as a
war-monger, as then you will learn that it has earned my extinguishing
of your soul from any further prospect of Eternity due to being
unmerited and inhumane as a hard cross to bear to what amounts to
nothing more than a peccadillo (a very minor of slight sin or offence; a
trifling fault; Courtesy: Word of the Day for 12 December, 2016;
www.dictionary.com]
YOUTUBE: "I Was Only 19 - The Lancer Band (Australian Army)"
-
This is the only the time, that I will give a justification for the
capable, prudent and judicious exercise of such a verdict (ie. "I will
forewarn you whom ye shall fear: Fear him, which after he hath killed
hath power to cast into hell; yea, I say unto you, Fear him" [Luke
5:12]) and which is then undertaken by Divine unction. Is that, firstly
life itself is an unqualified (ie. be entitled to a particular benefit
or privilege by fulfilling a necessary condition) existence where the
very possibility of eternity is a relative consideration of a
meritorious (ie. of an action or claim which is likely to succeed on the
merits of the case) attainment as virtue and its bestowal as reward.
You don't have it to take away and given the deterministic (ie.
mathematical/chronological) character of the course of your life already
conveying such wretchedness, its a miserable outcome as most apparent
and I am conveying that certain eventuality as a fact.
You have set yourself to a fixed point within time/space as to an
accountability for such statements and actions of yours which ought to
be resolved and before the ship you need to be on, has departed so to
speak. The impetus for any action as to the potentiality of progression
within life and whether this is further encumbered by reckless conduct
of yours and it's accountability for impetus whether intended or not.
And why ought I, to rescue you at risk of any further travesty directed
towards my being and accordingly I have relinquished any further
consideration of reciprocated regard as your being bankrupt by *MORAL*
destitution.
The use of psycho-sexual epithets even within a flippant manner of
speech, conveying such want of empathy as you have, is no different to
the use of any other weapon such as discharging a gun (ie. shoot your
mouth off: informal talk in an unpleasantly loud and boastful or
opinionated way): "Even so the tongue is a little member, and boasteth
great things. Behold, how great a matter a little fire kindleth! And the
tongue is a fire, a world of iniquity: so is the tongue among our
members, that it defileth the whole body, and setteth on fire the
course-TROCHOS of nature-GENESIS; and it is set on fire of hell.
For every kind of beasts, and of birds, and of serpents, and of things
in the sea, is tamed, and hath been tamed of mankind: But the tongue can
no man tame; it is an unruly evil, full of deadly poison. Therewith
bless we God, even the Father; and therewith curse we men, which are
made after the similitude of God." [James 3:5-9 (KJV)]
In this instance, the associated common Category of Experience which is
mine and not naively yours, is the equivalence to over 35 years of
relentless, remorseless and irrational religious (as claimed piety)
based psycho-sexual attack made of one's permissibility to even have a
self-identity as healthy self-esteem and then attempted assassination of
if by annihilation made against one's formula of autonomy as to
conveying it as being dispossessed of any right possess a free autonomy
of will. The most perverse of these abuses were perpetuated by Roman
Catholic (ie. a medical institution run by nuns) intrusions as violent,
unrestrained and heretofore unaccountable in character which occurred
subsequent to the treasonable refusal of communion by then Archbishop
George Pell, and that were justified on the pretence of a faux legal
authority to so. And that was such a magnitude of abuse as brutality
made under the charade of it as the provision of urgent benevolent
regard as constituting a depravity, that it so offended the
sensibilities of others such as the case manager nurse and upon whom was
placed an accountability for such action of theirs.
That they even sought to assist me by any means possible to minimise
this onslaught made against freedom and liberty of life, such as giving
me competency assistance so as to not self-incriminate myself by the use
of improper trigger language that might then justify their cause in
order to placate their reprobate conscience and so withstand the rigours
of their lengthy inquisitional tribunals. Admitting that there was an
inexcusable administrative over-reach excessive use of violence as if I
had commitment as serious indictable offence against the person of
another. Even organising privately with me, the possibility of an escape
should the administration of the circumstance become too deplorable. And
ultimately, themselves resigning from the Community Heath Service in
protest such was their disatisfaction over a continuing lack of
accoutability.
Therefore I'm intentioned, on the pursuit of a commensurate measure as a
retribution, to initially cause an unremitting psychological distress
upon that perverse and haughty order of Roman Catholic nuns who run the
hospital by depriving them of anything other than a delusional claim to
Christian Identity and it will then result in annihilation of an impious
*MIND* and with no prospect for repentance as that opportunity is
forever past. Which has been my cunning millennium plan.
In my view, the only excuse a juvenile can have for such ***@cked
depravity as an unacceptable uncivilised manner as an adult is entirely
due to the incurable heterosexual Sexually Transmitted Infection (ie. a
fatal disease a with minimal prospect of cure but not an impossible
prognosis) which is symptomatic of the infantile psychosexual
developmental stage being the perversity as the essentiality of thinking
that the heterosexual copulation, whether this occurs as either feral,
primitive or just a premature lack of restraint is then improperly
regarded as a procreation being a scared act which has by nature a
messianic good and a prerogative to grant this right as a pious
self-impose entitlement.
But if that proposition were true as its fidelity with the good, what
the hell has happened to you?
Would you not agree that your parents ought to acquiesce that stupidity
of theirs that the mimicry of passion always brings forth something good
and that they ought not have ventured beyond self indulgent
auto-eroticism as the only option for a viable life.
Thus I have relinquished any further civil regard for you, but also
immutable denial made against by your human dignity as to the
entitlement for any infracted sensibility as the rationality of being
which is free of any indebted gratitude for its existence as a bestowal
of privileged only by you.
So do you know something about the ethereal metrics of an economy of
goodwill which you have taken for granted and no longer will exist
between due to your bankruptcy as a recklessness and wretchedness now feels?
And I don't give a rat's arse for how long you will be capable of
withstanding my contempt for the vanity as the social debauchery which
your parent's lack of virtue is by nature.
YOUTUBE: "Bloodhound Gang - The Bad Touch"
-
Which although, this now promulgated by the essentially of an immodest
unbridled hatred, is entirely justified, in being an ethereal motivation
possessing a virtue unknown to you as the righteous indignation
belonging to a profound and an authentic humanity.
What is mine, is forever mine.
I don't need, want, nor ever will miss you.
And what is yours, shines just for a moment.
It's fleeting.
And then it's gone forever.
As this document clearly conveys, I am intentioned on unremorsed
recourse as is entirely permissible by law to pursue to whatever
restitution for the deprivation of the dignity, defamation and slander
of my good name, loss to reputation and its social excoriation which has
been accorded as a result of GRINDR and SCRUFF experience being a
travesty of life.
This is now escalated to a private war which is being prosecuted by me
against two American corporate entities known as GRINDR / SCRUFF in
their wanton carelessness as habitual disrespect of the Australian
National ethos as our ANZAC war tradition and its compliance as
expressed by the elements of MATERIA PRIMA as the attribution of
AUTONOMY OF WILL in being intrinsic to the SOVEREIGN PRINCIPLES
expressed by Queen Victoria's within her gracious gift as the
instrumentation known as the LETTERS PATENT to FEDERATION of the
AUSTRALIAN COMMONWEALTH.
As being defined by a mathematical theoretical noumenon as an
intellectual property which is then the substantial basis for a
declaration of the GLBTI COMMUNITY'S HUMAN RIGHT which is unambiguously
and clearly sustained by a dual universal statement derived from NUMBER
and therefore not capable by semantics thereby associated as capable of
breaching another's sensibilities as the justification for complaint of
breaches of any terms and conditions, acceptable profile guidelines as
then being cause of routine censorship, account terminations and
permanent suspensions.
As an undiminished tangibility of faith being a robust belief (rather
than non-belief or disbelief), in being firstly encapsulated by the
knowledge of a HOMOIOS rather than HETEROS THEORY OF NUMBER
consideration, and then secondarily as re-enforced by a universal
statement which is a singularity compliant with a DIVINE FIAT and
potentiality as the cosmological / language consideration of the
chronological circumscribing given to the 10 commandments as then
defining human consciousness by a cosmological anthropic principle.
On that basis of common experience, I then have an empathy with the
plight of Mr Geert Wilders as then basis for a considered, informed,
proficient and beneficial assistance accorded firmly towards him in any
reasonable manner possible.
-----------
Mr Geert Wilders, was then subject to a legal jeopardy which is at most
an irrational CAUSE CELEBRE for an unbridle revenge of hatred (ie.
CRUCIFY HIM, CRUCIFY HIM) and by others who are entirely motivated by
the hysteria which is incapable of anything other than an accusation
made as a concealed impotency which has a determined and stubborn lack
of will towards having any shared consensus of value and how ought we
then weigh the factors of priority to any action as aberration of life
(AND THE CONTEMPTUOUS DENIAL OF ANY FITNESS TO A LIFE IMMORTAL
FOREVERMORE) so called and which by its disrespect for nature, our law,
order and justice (EXCEPT ITS OWN AS THE DELUSIONAL CLAIM THAT IS
SUPERIOR) which so has no criteria for any consideration to argue their
enlightened right, to live in deference to all that is reasonable.
BUT IF ALMIGHTY GOD STANDS WITH ME AS MY DEFENDER, WHO THEN STANDS
AGAINST ME AND HOW WILL YOU FAIR IN HIS JUDGEMENT?
The *GREAT* thing about this as a legal argument: (Dieu et mon droit:
GOD AND MY RIGHT AS THE MOTTO OF THE BRITISH MONARCHY AND JUSTICE
SYSTEM) is that this technology for "Judging, Weighing and Integrity of
Words" is not only embedded within the Bible as Scriptures and given
assent to through an oath, swearing by Almighty God, but is compatible
with the regime of numbered and natural jurisprudence (ie. the
CATEGORIES OF UNDERSTANDING as #729 appraisals within the Grapple
noumenon, in being a reasonable consideration, then ought to equate with
the numbered paragraphs) as being a mandatory prerequisite for the
presenting of any legal case before a court of law.
Nous: #44
Time:
Date: 2014.3.20
Torah: #40 #2 #5 %81 = #47
Dao: *MODERATE* Values, Setting Up Precepts
Tetra: #36 - Strength
I-Ching:H1 - Pure Yang, Creative Principle/Heaven, Force, Strong action,
The key, God
Latin: Amabilis {Conservative God} Alt: Yahhael {God is the God} {
1. PROTECTS & HELPS AGAINST THOSE WISHING TO USURP THE FORTUNES OF OTHERS
2. JUSTICE, TRUTH & LIBERTY
3. PROTECTS TRUTH, LOVERS OF JURISPRUDENCE
4. Thesogar
}
Heber {The region beyond, One that passes; anger}
***@zen: 5, row: 9, col: 2, nous: 44 [Date: 2014.3.20, Super: #489
/ #59 - A Sensible Guide, Hold Fast To Reason; I-Ching: H42 - Increase,
Augmenting; Tetra: 13 - Increase, Ego: #377 / #44 - *MODERATE* Values,
Setting Up Precepts; I-Ching: H1 - Pure Yang, Creative Principle/Heaven,
Force, Strong action, The key, God; Tetra: 36 - Strength]
SUPER (MALE) IDEA: #489 HAS 25 CATEGORIES:
#1, #4, #40, #4, #40, #400 = 'adamdam (H125): 1) reddish, be reddish;
#3, #6, #10, #400, #10, #5, #50, #5 = geviyah (H1472): 1) a body (of
living creatures); 2) a corpse, carcass, dead body; #3, #6, #80, #400 =
guwphah (H1480): 1) body, corpse; #30, #8, #40, #6, #400, #5 = chamowth
(H2545): 1) mother-in-law, husband's mother; #9, #80, #400 = Taphath
(H2955): 1) the daughter of Solomon who was married to Ben-Abinadab;
#40, #8, #40, #1, #400 = machama'ah (H4260): 1) curd-like, smooth,
unctuous, hypocritical; 1a) words of flattery (fig.); #40, #9, #400, #40
= matteh (H4294): 1) staff, branch, tribe; 1a) staff, rod, shaft; 1b)
branch (of vine); 1c) tribe; 1c1) company led by chief with staff
(originally); #400, #3, #6, #80 = nagaph (H5062): 1) to strike, smite;
1a) (Qal) to strike, smite; 1b) (Niphal) to be stricken, be smitten; 1c)
(Hithpael) to stumble; #6, #5, #50, #10, #8, #400, #10 = nuwach (H5117):
1) to rest; 1a) (Qal); 1a1) to rest, settle down and remain; 1a2) to
repose, have rest, be quiet; 1b) (Hiph); 1b1) to cause to rest, give
rest to, make quiet; 1b2) to cause to rest, cause to alight, set down;
1b3) to lay or set down, deposit, let lie, place; 1b4) to let remain,
leave; 1b5) to leave, depart from; 1b6) to abandon; 1b7) to permit; 1c)
(Hoph); 1c1) to obtain rest, be granted rest; 1c2) to be left, be
placed; 1c3) open space (subst); #6, #60, #2, #400, #20, #1 = Cabteka'
(H5455): 1) the 5th son of Cush; #400, #80, #6, #3 = puwg (H6313): 1) to
grow numb, be feeble, be benumbed; 1a) (Qal) to be feeble; 1b) (Niphal)
to be benumbed; #80, #6, #3, #400 = puwgah (H6314): 1) benumbing,
cessation, rest, relief; #40, #80, #300, #10, #9, #10, #40 = pashat
(H6584): 1) to strip, invade, strip off, make a dash, raid, spread out;
1a) (Qal); 1a1) to strip off, put off; 1a2) to put off (one's shelter),
make a dash; 1b) (Piel) to strip; 1c) (Hiphil); 1c1) to strip of; 1c2)
to strip off; 1c3) to flay; 1d) (Hithpael) to strip oneself of; #1, #50,
#1, #9, #5, #40, #1, #300, #10, #7, #5, #10, #50 = anathematizo (G332):
1) to devote to destruction; 2) to declare one's self liable to the
severest divine penalties; #1, #400, #30, #8, #50 = aule (G833): 1)
among the Greeks in Homer's time, an uncovered space around the house,
enclosed by a wall, in which the stables stood, hence among the
Orientals that roofless enclosure by a wall, in the open country in
which the flocks were herded at night, a sheepfold; 2) the uncovered
court-yard of the house. In the Old Testament particularly of the courts
of the tabernacle and of the temple in Jerusalem. The dwellings of the
higher classes usually had two, one exterior, between the door and the
street; the other interior, surrounded by the buildings of the dwelling
itself. The latter is mentioned [Matthew 26:69]; 3) the house itself, a
palace; #3, #5, #3, #5, #50, #50, #8, #40, #5, #50, #70, #200 = gennao
(G1080): 1) of men who fathered children; 2) metaph.; 1a) to be born;
1b) to be begotten; 1b1) of women giving birth to children; 2a) to
engender, cause to arise, excite; 2b) in a Jewish sense, of one who
brings others over to his way of life, to convert someone; 2c) of God
making Christ his son; 2d) of God making men his sons through faith in
Christ's work; #4, #10, #4, #1, #20, #300, #10, #20, #70, #50 =
didaktikos (G1317): 1) apt and skilful in teaching;
#5, #80, #10, #20, #5, #20, #30, #8, #300, #1, #10 = epikaleomai
(G1941): 1) to put a name upon, to surname; 2) to be named after
someone; 3) to call something to one; 4) to invoke; 5) to call upon by
pronouncing the name of Jehovah; 1a) to permit one's self to be
surnamed; 3a) to cry out upon or against one; 3b) to charge something to
one as a crime or reproach; 3c) to summon one on any charge, prosecute
one for a crime; 3d) to blame one for, accuse one of; 4a) to call upon
for one's self, in one's behalf; 4a1) any one as a helper; 4a2) as my
witness; 4a3) as my judge; 4a4) to appeal unto; 5a) an expression
finding its explanation in the fact that prayers addressed to God
ordinarily began with an invocation of the divine name;
"Now faith is the substance of things hoped for, the evidence of things
not seen.
For by it the elders obtained a good report. Through faith we understand
that the worlds were framed by the word of God, so that things which are
seen were not made of things which do appear.
These all died in faith, not having received the promises, but having
seen them afar off, and were persuaded of them, and embraced them, and
confessed that they were strangers and pilgrims on the earth. For they
that say such things declare plainly that they seek a country. And
truly, if they had been *MINDFUL* of that country from whence they came
out, they might have had opportunity to have returned. But now they
desire a better country, that is, an heavenly: wherefore God is not
ashamed to be called their God: for he hath prepared for them a city...
... And these all, having obtained a good report through faith, received
not the promise: God having provided some better thing for us, that they
without us should not be made perfect." [Hebrews 11:1-3; 13-16; 40 (KJV)]
#9, #5, #100, #10, #200, #70, #40, #5, #50 = therizo (G2325): 1) to
reap, harvest; 2) proverbial expression for sowing and reaping; 3) cut
off, destroy; 3a) as crops are cut down with a sickle; #30, #400, #4,
#4, #1, #50 = Ludda (G3069): 1) a town is 9 miles (15 km) from Joppa,
and is the first town on the northernmost of the two roads between that
place and Jerusalem; #70, #9, #70, #50, #10, #70, #10, #200 = othonion
(G3608): 1) a piece of linen, small linen cloth; 2) strips of linen
cloth for swathing the dead; #5, #80, #70, #30, #5, #40, #8, #200, #1,
#50 = polemeo (G4170): 1) to war, carry on war; 2) to fight; #80, #100,
#70, #5, #10, #100, #8, #20, #1, #40, #5, #50 = proereo (G4280): 1) to
say before; 1a) to say in what precedes, to say above; 1b) to say before
ie. heretofore, formerly; 1c) to say beforehand ie. before the event:
prophecies; #5, #100, #100, #1, #2, #4, #10, #200, #9, #8, #50 =
rhabdizo (G4463): 1) to beat with rods; #200, #20, #8, #50, #1, #10,
#200 = skene (G4633): 1) tent, tabernacle, (made of green boughs, or
skins or other materials); 2) of that well known movable temple of God
after the pattern of which the temple at Jerusalem was built;
DAO TE CHING ON SECTION #59 - A SENSIBLE GUIDE, HOLD FAST TO REASON;
For ordering the people and serving Heaven, nothing is better than
husbandry.
COMMENT: 'Nothing is better than' is like saying 'nothing surpasses.'
SE [husbandry] refers to the farmer. The way the farmer puts his farm
in order is to bring a single uniformity to it by earnestly ridding it
of weeds. He fulfills its naturalness by preventing the threat that it
be damaged by neglect [weeds]. For receiving the mandate of Heaven above
and for keeping the people content below, nothing surpasses this.
Only husbandry can be called the quick way too *SUBMISSION*.
COMMENT: What there is 'quick *SUBMISSION*' to is constancy [CHANG].
By 'quick way to *SUBMISSION*' we mean the repetitive accumulation of
virtue.
COMMENT: Just let repetitive accumulation of virtue happen, and avoid
forcing them [the people] to go faster, for only then can one have them
submit to the way of constancy. Thus the text says: 'By 'quick way to
*SUBMISSION*' we mean the repetitive accumulation of virtue.
If one receptively accumulates virtue, there is nothing that he cannot
conquer. As there is nothing that he cannot conquer, no one knows the
limits he can reach.
COMMENT: The Dao is infinite.
As no one knows his limits, he can, accordingly, keep his State.
COMMENT: If one attempts to rule a State while he is limited by
constraints, this in not one who can keep a State.
If one maintains the *MOTHER* of the State, he can accordingly long endure.
COMMENT: That which keeps a State at peace is called its *MOTHER*. The
'repetitive accumulation of virtue' means nothing other that carefully
planning the roots first and only then tending to the branch tips, for
this enables him [the ruler] to live his life to the end.
This we refer to as having deep roots firmly established, for it is the
Dao of long life and enduring oversight.
I CHING ON HEXAGRAM H42 - INCREASE, AUGMENTING;
JUDGMENT:
COMMENTARY:
IMAGES:
APPENDED:
SEQUENCE:
IRREGULAR:
1ST
COMMENTARY:
THE CANON OF SUPREME MYSTERY ON TETRA: 13 - INCREASE;
UNDERSTANDING #13 has 10 Categories: #1, #5, #6, #1 = 'Ahava' (H163): 1)
town or area in Babylonia {incongruity; confusion; mixture}; #1, #7, #4,
#1 = 'azad (Aramaic) (H230): 1) (P'al) to be gone; #2, #3, #6, #2 = Gob
(H1359): 1) a place which was the scene of two encounters between
David's {well-beloved, dear} warriors and the Philistines {those who
dwell in villages} (also Gezer {dividing, sentence}); #3, #2, #8 =
gibbeach (H1371): 1) to be high, bald (in the forehead), having a bald
forehead; #3, #4, #6 = gedad (Aramaic) (H1414): 1) to cut down, hew
down; #3, #5, #5 = gehah (H1456): 1) a cure, a healing; #6, #5, #2 =
Vaheb (H2052): 1) a place in Moab, site unknown; #7, #2, #4 = zebed
(H2065): 1) endowment, gift; #7, #6 = zuw (H2098): 1) this, such rel
pron; 2) (of) which, (of) whom; #5, #3, #5 = yagah (H3014): 1) (Hiphil)
to repel, thrust away, push away;
HEAD: Yang ch'i is burgeoning. Things accordingly pile up and
increase. Daily manifesting [their energy], they grow. (Note 2: A play
upon documents 'Kao Yao mo' refers to TE ('charismatic virtue'). Others
read HSUAN as TA ('big') and yet others read it as PU SAN ('not to
disseminate'))
As yang ch'i daily increases, under its protection all things prosper.
This is a odd-numbered (ie. yang) heads with an auspicious title, so the
tetragram is lucky in its main theme: An increase in *MORAL* acuity is
based on a sound ethical foundation. This increase, of course, mimics
yang ch'i, which productively expands only after building a solid inner
base in Tetragram 9:
Nous: #14
Time: 20:35 hrs
Date: 2016.1.29
Torah: #10 #5 #5 %81 = #20
Dao: Praising the Mysterious (Metaphysics)
Tetra: #9 - Branching Out
I-Ching:H19 - Overseeing, Approaching, Nearing, The forest
Latin: Refugium {Supreme Being} Alt: Chamyah {In the Midst of God} {
1. HELPS OBTAIN WISDOM & KNOWLEDGE
2. PHILOSOPHERS & THE ENLIGHTENED
3. VIRTUE IN SOLITUDE FROM WORLDLY CONCERNS
4. Oroasoer
}
#65 CE
***@zen: 4, row: 8, col: 8, nous: 14 [Super: #404 / #60 - Skill
Rulership, Maintain One's Place; I-Ching: H15 - Modesty, Humbling;
Tetra: 5 - Keeping Small, Ego: #359 / #14 - Praising the Mysterious
(Metaphysics); I-Ching: H19 - Overseeing, Approaching, Nearing, The
forest; Tetra: 9 - Branching Out]
SUPER (MALE) IDEA: #404 HAS 11 CATEGORIES:
#4, #300, #50, #10, #40 = dashen (H1879): 1) fat subst; 2) vigorous,
stalwart ones; #6, #40, #8, #300, #10, #40 = Chuwshiym (H2366): 1) one
of the two wives of Shaharaim; 2) the sons of Aher, a Benjamite; 3)
descendants of Dan;
#6, #10, #6, #300, #10, #2, #10, #50, #10 = yashab (H3427): 1) to dwell,
remain, sit, abide; 10) to be inhabited; 100) to make to dwell; 1a)
(Qal); 1a1) to sit, sit down; 1a2) to be set; 1a3) to remain, stay; 1a4)
to dwell, have one's abode; 1b) (Niphal) to be inhabited; 1c) (Piel) to
set, place; 1d) (Hiphil); 1d1) to cause to sit; 1d2) to cause to abide,
set; 1d3) to cause to dwell; 1d4) to cause (cities) to be inhabited;
1d5) to marry (give an dwelling to); 1e) (Hophal);
#40, #300, #8, #50, #6 = mashach (H4886): 1) to smear, anoint, spread a
liquid; 1a) (Qal); 1a1) to smear; 1a2) to anoint (as consecration); 1a3)
to anoint, consecrate; 1b) (Niphal) to be anointed;
#6, #40, #50, #8, #300 = nachash (H5172): 1) to practice divination,
divine, observe signs, learn by experience, diligently observe, practice
fortunetelling, take as an omen; 1a) (Piel); 1a1) to practice
divination; 1a2) to observe the signs or omens; #6, #2, #50, #90, #6,
#200, #10, #40 = natsar (H5341): 1) to *guard*, *watch*, *watch* *over*,
*keep*; 1a) (Qal); 1a1) to watch, guard, keep; 1a2) to preserve, guard
from dangers; 1a3) to keep, observe, guard with fidelity; 1a4) to guard,
keep secret; 1a5) to be kept close, be blockaded; 1a6) watchman
(participle);
"Who also honoured us with many honours; and when we departed, they
laded us with such things as were necessary. And after three months we
departed in a ship of Alexandria {one who assists men}, which had
wintered in the isle, whose sign was Castor and Pollux."
According to Wikipedia: "In Greek and Roman mythology, Castor and Pollux
or Polydeuces were twin brothers, together known as the Dioskouri
(Dioscuri).
In Latin the twins are also known as the Gemini or Castores. When Castor
was killed, Pollux asked Zeus to let him share his own immortality with
his twin to keep them together, and they were transformed into the
constellation Gemini. The pair were regarded as the patrons of sailors,
to whom they appeared as St. Elmo's *fire*, and were also associated
with horsemanship.
St. Elmo's fire is a bright blue or violet glow, appearing like fire in
some circumstances, from tall, *SHARPLY* pointed structures such as
lightning rods, masts, spires and chimneys, and on aircraft wings or
nose cones. St. Elmo's fire can also appear on leaves and grass, and
even at the tips of cattle horns. Often accompanying the glow is a
distinct hissing or buzzing sound. It is sometimes confused with ball
lightning.
In 1751, Benjamin Franklin hypothesized that a pointed iron rod would
light up at the tip during a lightning storm, similar in appearance to
St. Elmo's fire.
The Dioscuri were regarded as helpers of humankind and held to be
patrons of travellers and of sailors in particular, who invoked them to
seek favourable winds.
Their role as horsemen and *boxers* *also* *led* *to* *them* *being*
*regarded* *as* *the* *patrons* *of* *athletes* *and* *athletic*
*contests*.
They characteristically intervened at the moment of crisis, aiding those
who honoured or trusted them." [Wikipedia 2016: Castor_and_Pollux,
St._Elmo's_fire]
And landing at Syracuse {that draws violently}, we tarried there *THREE*
*DAYS*. And from thence we fetched a compass, and came to Rhegium
{rupture; fracture}: and after one day the south wind blew, and we came
the next day to Puteoli {sulphureous wells}: Where we found brethren,
and were desired to tarry with them seven days: and so we went toward
Rome {strength; power}.
And from thence, when the brethren heard of us, they came to meet us as
far as Appiiforum, and The *THREE* *TAVERNS*: whom when Paul {small;
little} saw, he thanked God, and took courage. And when we came to Rome,
the centurion delivered the prisoners to the captain of the guard: but
Paul was suffered to *dwell* *by* *himself* *with* *a* *soldier* *that*
*kept* *him*.
And it came to pass, that after *THREE* *DAYS* Paul called the chief of
the Jews together: and when they were come together, he said unto them,
Men and brethren, though I have committed nothing against the people, or
customs of our fathers, yet was I delivered prisoner from Jerusalem
{vision of peace} into the hands of the Romans.
Who, when they had examined me, would have let me go, because there was
no cause of death in me. But when the Jews spake against it, I was
constrained to appeal unto Caesar; not that I had ought to accuse my
nation of. For this cause therefore have I called for you, to see you,
and to speak with you: because that for the hope of Israel {who prevails
with God} I am bound with this chain. And they said unto him, We neither
received letters out of Judaea {the praise of the Lord; confession}
concerning thee, neither any of the brethren that came showed or spake
any harm of thee. But we desire to hear of thee what thou thinkest: for
as concerning this sect, we know that every where it is spoken against."
[Acts 28:10-Acts 28:22 (KJV)]
#300, #10, #80, #6, #8 = puwach (H6315): 1) to breathe, blow; 1a) (Qal)
to breathe; 1b) (Hiphil); 1b1) to cause to exhale or breathe; 1b2) to
puff, snort; 1b3) to excite, inflame; 1b4) to puff, pant for it; 1b5) to
breathe out, utter; 1b6) to blow, blast; #100, #4, #300 = Qadesh
(H6946): 1) a city in the extreme south of Judah; 1a) same as 'Kedesh'
and 'Kadesh-barnea'; #40, #5, #300, #9, #10, #40 = Shittiym (H7851): 1)
place of Israel's encampment between the conquest of the transjordanic
region and crossing the Jordan into Canaan; 2) a place west of
Jerusalem; #6, #300, #40, #8, #10, #40 = sameach (H8056): 1) joyful,
merry, glad; 1a) joyful, showing joy; 1b) you who rejoice (subst);
#20, #1, #300, #1, #30, #1, #30, #10, #1, #10 = katalalia (G2636): 1)
defamation, evil speaking;
"For I fear, lest, when I come, I shall not find you such as I would,
and that I shall be found unto you such as ye would not: lest there be
debates, envyings, wraths, strifes, backbitings {katalalia-backbiting
[G2636]: #404}, whisperings, swellings, tumults:" [2Corinthians 12:20]
"Wherefore laying aside all malice, and all guile, and hypocrisies, and
envies, and all evil {katalalia-backbiting [G2636]: #404} speakings
{katalalia-backbiting [G2636]: #404}," [1Peter 2:1]
EGO (FEMALE) IDEA: #359 HAS 16 CATEGORIES:
#6, #1, #300, #2, #50 = 'Eshban (H790): 1) an chief of Edom; #6, #3,
#300, #50 = Goshen (H1657): 1) a region in northern Egypt, east of the
lower Nile, where the children of Israel lived from the time of Joseph
to the time of Moses; 2) a district in southern Palestine between Gaza
and Gibeon; 3) a town in the mountains of Judah probably in the district
of Goshen;
#6, #50, #8, #200, #90, #5 = charats (H2782): 1) to cut, *SHARPEN*,
*decide*, decree, determine, maim, move, be decisive, be mutilated; 1a)
(Qal); 1a1) to cut, mutilate; 1a2) to *SHARPEN*; 1a3) to decide; 1b)
(Niphal) to be decisive;
"But against any of the children of Israel shall not a dog move
{charats-determined [H2782]: #359} his tongue, against man or beast:
that ye may know how that the LORD doth put a difference between the
Egyptians and Israel." [Exodus 11:7]
#6, #5, #30, #2, #10, #300, #6 = lebash (Aramaic) (H3848): 1) *to* *be*
*clothed*; 1a) (P'al) *to* *be* *clothed*; 1b) (Aphel) *to* *clothe*
*someone*;
Within the discussion given by THE CANON OF SUPREME MYSTERY ON TETRA: 7
- ASCENT:
ODE 100 uses clothes in disarray as a stock metaphor to criticize
disorder at court. In his haste, an official confuses jacket and
*SHIRT*, top and bottom. This *REVERSAL* *INDICATES* *SUBVERSION* *OF*
*THE* *PROPER* *HIERARCHICAL* *RELATIONS* (*SUCH* *AS* *MIGHT* *OCCUR*
*WHEN* *AN* *OFFICIAL* *OR* *EMPRESS* *ARROGATES* {*TAKE* *OR* *CLAIM*
(*SOMETHING*) *WITHOUT* *JUSTIFICATION*} *IMPERIAL* *POWER*). Those who
witness this breach in ritual recognize it as an evil omen
#50, #8, #300, #1 = nechash (Aramaic) (H5174): 1) copper, bronze; #6,
#80, #3, #200, #10, #20, #40 = peger (H6297): 1) corpse, carcass,
monument, stela; 1a) corpse (of man); 1b) carcass (of animals);
#300, #6, #3, #10, #40 = shagah (H7686): 1) *to* *go* *astray*, *stray*,
*err*; 1a) (Qal); 1a1) to err, stray; 1a2) to swerve, meander, reel,
roll, be intoxicated, err (in drunkenness); 1a3) to go astray (morally);
1a4) to commit sin of ignorance or inadvertence, err (ignorantly); 1b)
(Hiphil); 1b1) to lead astray; 1b2) to lead astray, mislead (mentally);
1b3) to lead astray (morally);
"And if the whole congregation of Israel sin {shagah-err [H7686]: #359}
through ignorance {shagah-err [H7686]: #359}, and the thing be hid from
the eyes of the assembly, and they have done somewhat against any of the
commandments of the LORD concerning things which should not be done, and
are guilty;" [Leviticus 4:13]
"Whoso causeth the righteous to go {shagah-err [H7686]: #359} astray
{shagah-err [H7686]: #359} in an evil way, he shall fall himself into
his own pit: but the upright shall have good things in possession."
[Proverbs 28:10]
"But they also have erred {shagah-err [H7686]: #359} through wine, and
through strong drink are out of the way; the priest and the prophet have
erred {shagah-err [H7686]: #359} through strong drink, they are
swallowed up of wine, they are out of the way through strong drink; they
err {shagah-err [H7686]: #359} in vision, they stumble in judgment."
[Isaiah 28:7]
"My sheep wandered {shagah-err [H7686]: #359} through all the mountains,
and upon every high hill: yea, my flock was scattered upon all the face
of the earth, and none did search or seek after them." [Ezekiel 34:6]
#5, #300, #4, #10, #40 = Siddiym (H7708): 1) valley where the Dead Sea
is located;
#50, #300, #6, #3 = suwg (H7734): 1) to move, go, turn back, turn away;
1a) (Niphal) to turn oneself away;
#300, #9, #10, #40 = shittah (H7848): 1) acacia tree, acacia *WOOD*; #5,
#300, #40, #9, #5 = shemittah (H8059): 1) letting drop of exactions,
(temporary) remitting, release (from debt); #2, #70, #8, #9, #70, #200 =
boethos (G998): 1) a helper;
#4, #5, #60, #10, #70, #10, #200 = dexios (G1188): 1) the right, the
right hand; 2) metaphor: 2a) a place of honour or authority;
"Him hath God exalted with his right {dexios-right [G1188]: #359} hand
to be a Prince and a Saviour, for to give repentance to Israel, and
forgiveness of sins." [Acts 5:31]
"But he, being full of the Holy Ghost, looked up stedfastly into heaven,
and saw the glory of God, and Jesus standing on the right {dexios-right
[G1188]: #359} hand of God," [Acts 7:55]
"And said, Behold, I see the heavens opened, and the Son of man standing
on the right {dexios-right [G1188]: #359} hand of God." [Acts 7:56]
"Who is he that condemneth? It is Christ that died, yea rather, that is
risen again, who is even at the right {dexios-right [G1188]: #359} hand
of God, who also maketh intercession for us." [Romans 8:34]
"By the word of truth, by the power of God, by the armour of
righteousness on the right {dexios-right [G1188]: #359} hand and on the
left," [2Corinthians 6:7]
"If ye then be risen with Christ, seek those things which are above,
where Christ sitteth on the right {dexios-right [G1188]: #359} hand of
God." [Colossians 3:1]
"Who being the brightness of his glory, and the express image of his
person, and upholding all things by the word of his power, when he had
by himself purged our sins, sat down on the right {dexios-right [G1188]:
#359} hand of the Majesty on high;" [Hebrews 1:3]
#20, #5, #50, #70, #4, #70, #60, #70, #10 = kenodoxos (G2755): 1)
glorying without reason, conceited, vain glorious, eager for empty glory;
#70, #20, #50, #8, #200, #1, #10 = okneo (G3635): 1) to feel loath, to
be slow; 2) to delay, hesitate;
#5, #200, #8, #40, #1, #50, #5, #50 = semaino (G4591): 1) to give a
sign, to signify, indicate; 2) to make known;
Head 13 represents a major step forward from the immaturity discussed in
the previous tetragram 12 which relates to:
Within the discussion given by THE CANON OF SUPREME MYSTERY ON TETRA: 67
- DARKENING;
There conveyed that the word-plays on light and *ENLIGHTENMENT*,
darkness and *MORAL* benightedness, the Dark Bird may refer to the black
crow {ie. within the Mithraic mysteries of Roman Empire Governance might
be considered the microcosm source of light #260 - *Raven* (Corax):
Mercury} symbol of the sun as conveyed the explanation given by the
Canon of Supreme Mystery on Tetra: 78 - ON THE VERGE:
*THE* *SUN* *STANDS* *FOR* THE* *SUPERIOR* *INDIVIDUAL*, *ESPECIALLY*
*THE* *RULER*, *WHOSE* *CHARISMATIC* *LIGHT* *IS* *SHED* *ON* *LESSER*
*MORTALS*
INVENTORI LUCIS SOLI INVICTO AUGUSTO
('to the contriver of light, sol invictus augustus')
According to Wikipedia the Mithraic mysteries was the cult which was all
male being especially popular with the military due to an emphasis on
truth, loyalty and the fight of good against evil, with which there were
seven degrees of initiation (as held in common association as esoteric
belief by Islam and Judaism to this present day).
Specifically the union of the sun (6x6 = 36 as the PYTHAGOREAN
TETRACTYS AND COSMOS-WORLD ARCHETYPAL IMPERATIVE / #111 - Runner of the
Sun (Heliodromus): Sol Invictus / Esoteric Number: #666 as the male) and
the moon (9x9 = 81 as ORGANIZATION OF THE MYRIAD OR *NUMBER* OF THINGS /
#369 - Persian (Perses): Moon/Lunar: #3321 as female).
Nous: #36
Time:
Date:
Torah:
Dao: Natural Reversals, 'Secret' Explanation
Tetra: #12 - Youthfulness
I-Ching:H4 - Juvenile Ignorance, Youthful Inexperience, Enveloping, The
young shoot, Discovering
#260
***@zen: 4, row: 8, col: 1, nous: 36 [Super: #368 / #68 -
Coinciding with Nature, Complying With Heaven; I-Ching: H14 - Great
Holdings, Great Possessions, Possession in great measure; Tetra: 38 -
Fullness, Ego: #338 / #36 - Natural Reversals, 'Secret' Explanation;
I-Ching: H4 - Juvenile Ignorance, Youthful Inexperience, Enveloping, The
young shoot, Discovering; Tetra: 12 - Youthfulness]
SUPER (MALE) IDEA: #368 HAS 16 CATEGORIES:
#2, #100, #200, #10, #50, #6 = baqar (H1241): 1) cattle, herd, oxen,
*ox*; 1a) cattle (generic pl. but sing. in form - coll); 1b) herd
(particular one); 1c) head of cattle (individually);
#2, #200, #100, #6, #60 = Barqowc (H1302): 1) head of a family of
temple-slaves who returned from exile with Zerubbabel; #6, #50, #8, #4,
#300 = chadash (H2318): 1) to be new, renew, repair; 1a) (Piel); 1a1) to
renew, make anew; 1a2) to repair; 1b) (Hithpael) to renew oneself; #6,
#10, #2, #300, #10, #40 = yabesh (H3002): 1) dry; 2) dried; #6, #1, #50,
#6, #300, #5 = nuwsh (H5136): 1) (Qal) to be sick; #2, #60, #50, #6,
#200, #10, #40 = canver (H5575): 1) sudden blindness;
#2, #70, #200, #6, #90 = `aruwts (H6178): 1) dreadful; 2) (CLBL) chasm,
*RAVINE*, steep slope; #300, #2, #30, #6, #30 = shabluwl (H7642): 1)
snail; #30, #300, #6, #2, #30 = Showbal (H7732): 1) the 2nd son of Seir
the Horite (Edom) and one of the dukes of the Horites; 2) son of Caleb,
grandson of Hur, and founder of Kirjath-jearim; 3) a Judaite, son of Hur
and a descendant of Caleb; 3a) possibly the same as 2; #300, #10, #8,
#10, #40 = siyach (H7880): 1) bush, plant, shrub;
#300, #30, #8, #10, #20 = shelach (H7973): 1) weapon, missile, sprout;
1a) missile, weapon; 1b) sprout, shoot;
"Also he strengthened himself, and built up all the wall that was
broken, and raised it up to the towers, and another wall without, and
repaired Millo in the city of David, and made darts {shelach-sword
[H7973]: #368} and shields in abundance." [2Chronicles 32:5]
"They which builded on the wall, and they that bare burdens, with those
that laded, every one with one of his hands wrought in the work, and
with the other hand held a weapon {shelach-sword [H7973]: #368}."
[Nehemiah 4:17]
"So neither I, nor my brethren, nor my servants, nor the men of the
guard which followed me, none of us put off our clothes, saving that
every one put {shelach-sword [H7973]: #368} them off for washing."
[Nehemiah 4:23]
"He keepeth back his soul from the pit, and his life from perishing by
the sword {shelach-sword [H7973]: #368}." [Job 33:18]
"But if they obey not, they shall perish by the sword {shelach-sword
[H7973]: #368}, and they shall die without knowledge." [Job 36:12]
#8, #20, #1, #10, #100, #5, #10, #200, #9, #5 = akaireomai (G170): 1) to
lack opportunity; #4, #5, #10, #80, #50, #8, #200, #1, #10 = deipneo
(G1172): 1) to sup; #70, #20, #50, #8, #100, #70, #50 = okneros (G3636):
1) sluggish, slothful, backward; #70, #200, #40, #8, #50 = osme (G3744):
1) a smell, odour;
#80, #1, #3, #10, #4, #70, #200 = pagis (G3803): 1) snare, trap, noose;
1a) of snares in which birds are entangled and caught; 1a1) implies
unexpectedly, suddenly, because birds and beasts are caught unawares;
1b) a snare, ie. whatever brings peril, loss, destruction; 1b1) of a
sudden and unexpected deadly peril; 1b2) of the allurements and
seductions of sin; 1b3) the allurements to sin by which the devil holds
one bound; 1b4) the snares of love;
"For as a snare {pagis-snare [G3803]: #368} shall it come on all them
that dwell on the face of the whole earth." [Luke 21:35]
"And David saith, Let their table be made a snare {pagis-snare [G3803]:
#368}, and a trap, and a stumblingblock, and a recompense unto them:"
[Romans 11:9]
"Moreover he must have a good report of them which are without; lest he
fall into reproach and the snare {pagis-snare [G3803]: #368} of the
devil." [1Timothy 3:7]
"But they that will be rich fall into temptation and a snare
{pagis-snare [G3803]: #368}, and into many foolish and hurtful lusts,
which drown men in destruction and perdition." [1Timothy 6:9]
"And that they may recover themselves out of the snare {pagis-snare
[G3803]: #368} of the devil, who are taken captive by him at his will."
[2Timothy 2:26]
DAO TE CHING ON SECTION #68 - COINCIDING WITH NATURE, COMPLYING WITH
HEAVEN;
One good at being a warrior is not warlike.
COMMENT: ‘Warrior’ refers to a commander of troops. ‘Warlike’ describes
a fondness for aggressive action.
One good at warfare avoids anger.
COMMENT: Such a one holds back and does not go first, joins in but does
not start the singing. Thus he has nothing to do with anger.
One good at conquering the enemy does not join with him.
COMMENT ‘Join with’ means ‘contend with.’
One good at using men places himself below them. We refer to these as
the virtue in not fighting and the power in using men.
COMMENT: If one attempts to use men but doe not place himself below
them, their power will not be used.
Such a one is called a companion worthy of Heaven, the ultimate
attainment achieved for all time.
I CHING ON HEXAGRAM H14 - GREAT HOLDINGS, GREAT POSSESSIONS, POSSESSION
IN GREAT MEASURE;
JUDGMENT:
COMMENTARY:
IMAGES:
APPENDED:
SEQUENCE:
IRREGULAR:
1ST
COMMENTARY:
THE CANON OF SUPREME MYSTERY ON TETRA: 38 - FULLNESS;
UNDERSTANDING #38 has 8 Categories: #1, #2, #30, #5 = 'Abel (H59): 1)
city in northern Israel near Bethmaachah; 2) the place where the ark
rested in the field of Joshua at Bethshemesh; #5, #1, #8, #6, #8, #10 =
'Achowchiy (H266): 1) one of the clan of Ahoah; #2, #6, #30 = Buwl
(H945): 1) the eighth Hebrew month, corresponding to modern Nov-Dec; #6,
#2, #30 = bal (H1077): 1) not, hardly, else; #10, #4, #10, #8, #6 =
duwach (H1740): 1) to rinse, cleanse away by rinsing, cast out, purge,
wash, washing; 1a) (Hiphil); 1a1) to rinse; 1a2) to cleanse (by washing)
(fig.); #6, #10, #7, #10, #5 = Yizziyah (H3150): 1) a descendant of
Parosh who took a foreign wife in the time of Ezra; #30, #8 = lach
(H3892): 1) moist, fresh, new; 1a) moist, fresh (of plants); 1b) new (of
cords, sinews); #1, #2, #5, #30 = Abel (G6): 1) the second son of Adam,
murdered by his brother Cain;
HEAD: Yang ch'i, high and full, fills and tops up every space so that
things completely fulfill its intentions.
With summer in full swing, yang ch'i approaches the height of its
powers. As yang fills up every nook and cranny of the cosmos, it
animates all living things so that each becomes 'replete with virtue.'
Animals grow heavy with maturity; many are ripe with child. Fruits grow
heavy on the vine. In the world of Man, the *MORAL* person brimming
with virtue is ready to 'curb evil and foster good.' Misfortune comes,
however, to those blasted by arrogance of by unhealthy desires for
profit or position.
Appraisal 1: He prospers, but not by the line.
He loses secret virtue.
Fathoming 1: Prosperous but unprincipled
Means: At *CENTRE*, he fails to conquer himself.
That already in Appraisal 1 there is talk of prosperity reflects the
fullness of yang ch'i at this time of the year. Unfortunately, the
individual, once so self-effacing, tends to grow careless with
prosperity; self-satisfied, he slips from quiet virtue and immodesty or
even garrulousness (ie. excessively talkative, especially on trivial
matters). If he is not careful, such errors will grow. For this
reason, as the proverb says, 'Prosperity is the beginning of decline.'
Appraisal 2: Acts that do not depend on reward
Can lead to great riches.
Fathoming 2: Acts independent of ends
Means: This we call 'Mysterious Power.'
The Lao tzu praises the Tao, saying that it
Gives birth, but does not take possession.
Benefits, but does not depend.
Acts as steward, but does not take control.
This is called 'Mysterious Power.'
The Mystery describes the good person, who in imitation of the Tao
pursues the *MORAL* course without thought of reward or recognition.
His focus on Goodness should be enough to achieve great virtue (one kind
of riches). In the process, the individual is likely to also attain
material success. As Confucius once remarked, 'The person who seldom
gets into trouble ... will be sure in the process to get his reward.'
At the very least, lacking any desire to lord it over others, he will
probably make no enemies as he goes through life.
Appraisal 3: Love of profit fills the breast.
It does not profit the common good.
Fathoming 3: Love of profit swelling the breast
Means: It builds private *GATES*.
According to most ancient works of Chinese philosophy, the common good
should take precedence over private benefits in area of *MORAL*
conflict. For this reason, the Chinese language has no exact equivalent
for our modern Western notion of privacy. The term translated as
'private' (SZU) carries the pejorative sense of 'selfishness.' Those
who love profit serve the interests of private '*GATES*' (for example,
private patrons or heterodox schools of philosophy), rather than the
common good, which calls for selfless devotion to duty.
Appraisal 4: With slight prosperity, subservience
Functions as *GATEWAY* for *GREAT* men.
Fathoming 4: Minor prosperity, proper subservience,
Means: He serves the worthy and humane.
The theme of subservience appears appropriately in Appraisal 4, assigned
to members of the bureaucracy. The Chinese graph for 'subservience'
shows a figure with the head bowed low and the eye turned in. The
individual is fit for office only after humility, obedience, and the
powers of self-reflection have been developed. In the desire to
discharge his obligations to others, the individual comes to disregard
his own prosperity. But others, coming to admire this unselfishness,
propel him to higher position. Paradoxically, the individual who
humbles himself attains still greater success.
Appraisal 5:Failing to bear good fortune lightly,
He picks up ill and is then ensnared.
Fathoming 5: Bearing good fortune and raising ill
Means: Such is the way of the petty man.
Good and bad fortune are frequently intertwined. As good fortune
becomes a heavy burden, calamity is 'picked up' or 'raised.' There are
two ways to account for this: If the leader parades his own wealth and
power, the envy and malice of all around him are excited. Or perhaps
the individual is not up to the job; in other words, 'his shoulders are
not broad enough' to bear weighty responsibilities.
Appraisal 6: Granting him glory, Heaven
Opens wides all borders to him.
In modesty, there are rewards.
Fathoming 6: That Heaven grants him glory
Means: Modesty increases what he has.
Appraisal 6 in an elven-numbered tetragram corresponds to the Son of
Heaven (ie. the equivalent of the Son of Man within the Biblical sense)
as recipient of Heaven's mandate. So long as the ruler conforms to
heaven's will;l wit due modesty, there are no theoretical limitations on
his power and authority.
Appraisal 7: As summer's fiery heat mounts up,
It calls forth winter's icy spring.
Fathoming 7: With mounting fires, the springs grow cold.
Means: Calamity is not far away.
Appraisal 7 represents a triple conjunction of Fire, it is the second
Fire line in a Fire tetragram. Appraisal 7 is also the Beginning of
Calamity. The line, then, follows tradition in predicting that an
excess of fiery yang ch'i at the summer solstice must give way to the
waxing power of destructive yin. (The cold springs of winter bring to
*MIND* the Yellow Springs, the underground region inhabited by the
shades after death.)
Appraisal 8: He damps down the full blaze
As collapse is about to begin.
Fathoming 8: Drawing off from the brim.
Means: He barley escapes from danger.
One Han figure of speech compares the immoral person to a fool asleep on
a lighted pile of wood. A fire in full blaze is *DAZZLING* in its
beauty, but it can also be dangerous--especially when the beauty of the
fire disguises its essentially destructive nature. the wise individual
always withdraws to a safe distance in the presence of danger. The
conscious decision not to 'play with fire' makes good sense at any time.
Here, however, the individual saves himself only at the last moment.
Still, even then additional benefits come from damping down the fire:
the fire is put out with water from the jar. And since the jar is now
less than full, the water no longer spills so easily.
Appraisal 9: The *GREATEST* prosperity does not save.
Calamity is sent down from Heaven.
Fathoming 9: That extreme fullness has no power to save
Means: Heaven's Way is reversion.
Lacking the will to be good, the individual is prey to all the traps
that success brings to mind and body. Calamity strikes at the height of
prosperity, revealing the *HOLLOW* nature of material success. As
always, *THE* *ROOT* *OF* *THE* *PROBLEM* *LIES* *WITH* *THE* *SELF*;
*HEAVEN* *CANNOT* *BE* *BLAMED* *WHEN* *MAN* *CHOOSES* *TO* *DISOBEY*
*THE* *COSMIC* *LAWS*.
EGO (FEMALE) IDEA: #257 HAS 20 CATEGORIES:
#50, #1, #6, #200 = 'owr (H215): 1) *to* *be* *or* *become* *light*,
*shine*; 1a) (Qal); 1a1) to become light (day); 1a2) *to* *shine* (*of*
*the* *sun*); 1a3) to become bright; 1b) (Niphal); 1b1) to be
illuminated; 1b2) to become lighted up; 1c) (Hiphil); 1c1) to give
light, shine (of sun, moon, and stars); 1c2) to illumine, light up,
cause to shine, shine; 1c3) to kindle, light (candle, *WOOD*); 1c4)
lighten (of the eyes, his law, etc); 1c5) to make shine (of the face);
"And let them be for lights in the firmament of the heaven to give light
upon the earth: and it was so." [Genesis 1:15]
"And God set them in the firmament of the heaven to give light upon the
earth," [Genesis 1:17]
"Who is there even among you that would shut the doors for nought?
Neither do ye kindle {'owr-light [H215]: #257} fire on mine altar for
nought. I have no pleasure in you, saith the LORD of hosts, neither
will I accept an offering at your hand." [Malachi 1:10]
#30, #1, #6, #200, #20 = 'owr (H216): 1) light; 1a) *light* *of* *day*;
1b) *light* *of* *heavenly* *luminaries* (*moon*, *sun*, *stars*); 1c)
day-break, dawn, morning light; 1d) daylight; 1e) lightning; 1f) light
of lamp; 1g) light of life; 1h) *light* *of* *prosperity*; 1i) *light*
*of* *instruction*; 1j) light of face (fig.); 1k) Jehovah as Israel's
light;
"And God called the light {'owr-light(s) [H216]: #257} Day, and the
darkness he called Night. And the evening and the morning were the first
day." [Genesis 1:5]
"And to rule over the day and over the night, and to divide the light
{'owr-light(s) [H216]: #257} from the darkness: and God saw that it was
good." [Genesis 1:18]
#6, #1, #200, #50 = 'Aran (H765): 1) a descendant of Esau; #30, #2, #20,
#200, #5 = bekowrah (H1062): 1) birthright, primogeniture, right of the
first-born;
#5, #2, #200, #10, #40 = Beriy (H1276): 1) a tribe who are named with
Abel and Beth-maachah, and who were therefore doubtless situated in the
north of Palestine;
#30, #2, #200, #20, #5 = Berakah (H1293): 1) *BLESSING*; 2) (source
of)*BLESSING*; 3) *BLESSING*, prosperity; 4) *BLESSING*, praise of God;
5) a gift, present; 6) *treaty* *of* *peace*;
#6, #200, #6, #40, #5 = Duwmah (H1746): 1) son of Ishmael and most
probably the founder of the Ishmaelite tribe of Arabia; 2) a town in the
mountainous district of Judah, near Hebron; 3) a mystical name of Edom
indicating death and ruin; #10,
#7, #40, #200 = zamar (H2168): 1) *to* *trim*, *prune*; 1a) (Qal) *to*
*trim*, *prune*; 1b) (Niphal) to be pruned;
"But in the seventh year shall be a sabbath of rest unto the land, a
sabbath for the LORD: thou shalt neither sow thy field, nor prune
{zamar-prune [H2168]: #257} thy vineyard." [Leviticus 25:4]
"And I will lay it waste: it shall not be pruned {zamar-prune [H2168]:
#257}, nor digged; but there shall come up briers and thorns: I will
also command the clouds that they rain no rain upon it." [Isaiah 5:6]
#40, #8, #200, #4, #5 = Charadah (H2732): 1) a desert station of Israel
in the wilderness; site unknown; #2, #9, #200, #6, #40 = terowm (H2958):
1) before, not yet, before that, ere (of time); #6, #10, #200, #10, #1,
#30 = Yeriy'el (H3400): 1) one of the 6 heads of the house of Tola of
the tribe of Issachar; #5, #40, #4, #200, #3, #5 = madregah (H4095): 1)
steep place, steep; #2, #40, #50, #70, #40, #10, #5, #40 = man`am
(H4516): 1) delicacies, dainties; #6, #60, #6, #40, #80, #50, #10, #5 =
cuwmpowneyah (Aramaic) (H5481): 1) a musical instrument, wind
instrument, bagpipe, double pipe, panpipes; 1a) perhaps dulcimer,
panpipes; #200, #5, #2, #10, #40 = rahab (H7295): 1) proud, defiant;
#30, #200, #20, #2, #5 = rikbah (H7396): 1) riding, (act of) riding; #1,
#3, #1, #9, #70, #5, #100, #3, #5, #10, #50 = agathoergeo (G14): 1) to
work good, to do good, to do well, act rightly; #1, #4, #1, #80, #1,
#50, #70, #50 = adapanos (G77): 1) without expense, requiring no outlay,
costing nothing; #20, #1, #30, #30, #10, #5, #30, #1, #10, #70, #50 =
kallielaios (G2565): 1) the garden olive as opposed to the wild olive;
#70, #9, #70, #50, #8, #50 = othone (G3607): 1) linen (ie. fine white
linen for women's clothing); 2) linen clothes (sheet or sail);
DAO TE CHING ON SECTION #36 - NATURAL REVERSALS, 'SECRET' EXPLANATION;
If you would like to gather him in, you must resolve yourself to let him
aggrandize himself. If you would like to weaken him, you must resolve
yourself to let him grow strong. If you would like to nullify him, you
must resolve yourself to let him flourish. If you would like to take
him, you must resolve yourself to let him have his way. Such an
approach is called subtle and perspicacious.
COMMENT: If you would remove the dangerously bold and get rid of the
rebellious, you should do so by these four methods. Take advantage of
the nature of the man involved, allow him to destroy himself, and do not
rely on punishment as the major means to get rid of such harmful
elements. Thus the text characterizes such an approach as 'subtle and
perspicacious.' Let such a fellow find satisfaction in his
aggrandizement, for, if you allow him satisfaction, he will seek even
more aggrandizement, and then he will be gathered in by the mass of
common folk. Rather than prevent him from aggrandizing himself to the
point where it is satisfying and divert him from trying to aggrandize
himself as such, it would be better to let him to keep increasing it so
that he brings danger back on himself.
Softness and pliancy conquer hardness and forcefulness. Fish must not
be allowed to escape to the depths. The *SHARP* instruments of the
State may not be disclosed to the people.
COMMENT: '*SHARP* instruments' [LIQI] are devices [QI] used to profit
the State [LI GUO]. Act only in accordance with the nature [XING] of
the people and do not rely on punishment to keep them in order. It is
by ensuring that these devices cannot be seen, thus allowing everyone to
obtain his proper place, that they are the '*SHARP* instruments' of the
State. Disclosing them to the people means relying on punishment. If
one tries to use punishment to profit that State, it will means loss.
It fish escape to the depths, they certainly are lost. If it is as
devices used to profit the State that one establishes punishments and as
such discloses them to the people, this also surely will mean loss.
I CHING ON HEXAGRAM H4 - JUVENILE IGNORANCE, YOUTHFUL INEXPERIENCE,
ENVELOPING, THE YOUNG SHOOT, DISCOVERING;
JUDGMENT: MENG brings about prevalence. It is not I who seek the
Juvenile Ignorant but the Juvenile Ignorant who seeks me.
WANG BI COMMENTS: further on this hexagram in section seven of his
General Remarks: Within MENG [Juvenile Ignorance, Hexagram 4]: This
hexagram also consists of yin lines all seeking first to form
partnership with the yang lines. Yin is dark, and yang is bright, so as
the yin lines are suffering from Juvenile Ignorance, the yang lines are
able to release them from it. Anyone who does not know seeks to ask
someone who knows. The one who knows does not seek out the asker, as
the bright does not seek counsel from the dark. Thus ‘it is not I who
seek the Juvenile Ignorance but the Juvenile Ignorance who seeks me.’
This is why when MENG, Third Yin, sings out first [ie. would take the
lead], it is in violation of the female principle. The fourth line is
far from a yang line, so it suffers ignorance and feels remorse. The
first line forms a pair with a yang line, which is consequence releases
it from ignorance.
An initial rendering of the yarrow stalks should be told, but a second
or a third would result in violation. If there were such violation, I
should not tell him. {The yarrow stalks are things that resolve doubts.
The reason why a youth beset by ignorance seeks me is that he wants me
to resolve the uncertainties that he has. If I resolve them in more
than one way, he will not know which solution to follow and would then
be thrown back into uncertainly, This is why 'an initial rendering of
the yarrow stalks should be told, but a second or third would result in
violation' and 'the one who would bring about the violation is the
Juvenile Ignorant.' How could other than Second Yang ever manage 'an
initial rendering of the yarrow stalks'! It is due to its 'strength and
adherence to the Mean' that it can decide such doubts.} It is fitting
to practice constancy here. {The fitness associated with MENG means
that it is fitting to practice rectitude here. None is more
perspicacious than a sage, and none is more benighted than the Juvenile
Ignorant. 'To take Juvenile Ignorance and cultivate rectitude in it,' in
fact, 'is the meritorious task of the sage.' As this is so, if one were
instead to try to achieve perspicacity by cultivating rectitude [in
others], this would be to misconstrue the Dao involved.}
COMMENTARY: MENG [Juvenile Ignorance] consists of a dangerous place
below a mountain. In danger and brought to a halt: this is MENG. {If
one retreats, he will come to grief in danger, but if one advances, he
will find the mountain a shut door, so he does not know where to go.
This is the meaning of MENG.} 'MENG brings about prevalence': MENG
operates through prevalence and is a matter of timeliness and the Mean.
{What this moment of MENG wants to achieve is nothing other than
prevalence. One makes MENG work by means of prevalence, and this is a
matter o obtaining both the right moment ad a mean position. 'It is not
I who seek the Juvenile Ignorant but the Juvenile Ignorant who seek me':
their intentions are in resonance. 'I' refers to the one who is not the
Juvenile Ignorant. The one who is not the Juvenile Ignorant is [Second]
Yang. It is always one who is not know who seeks out and asks one who
does know; the one who does know does not seek to have things told to
him. The unenlightened seeks out the perspicacious; the perspicacious
does not solicit the counsel of the unenlightened. Thus the meaning of
MENG is such that 'it is not I who seek the Juvenile Ignorant but the
Juvenile Ignorant who seeks me.' The reason the 'Juvenile Ignorant'
comes and seeks 'me' is that 'their intentions are in resonance.'} 'An
initial rendering of the yarrow stalks should be told': this he can do
because of his strength and adherence to the Mean. {This refers to
Second Yang. Second Yang os the master of all the yin lines. If it
both lacked strength and violated the Mean, what possibly could it draw
upon for the telling of 'an initial rendering of the yarrow stalks!'}
'But a second or third would result in violation. If there were such
violation, I would not tell him.' The one who would bring about this
violation is the Juvenile Ignorant. To take Juvenile Ignorance and
cultivate rectitude in it the meritorious task of the sage.
IMAGES: Below the Mountain emerges the Spring: this constitutes the
image of Juvenile Ignorance. {'Below the Mountain emerges the Spring,'
which is something that does not know where to go. This is the image of
Juvenile Ignorance.} In the same way, the noble man makes his actions
resolute and nourishes his virtue. {'Makes his actions resolute' is the
meaning underlying 'an initial rendering of the yarrow stalks.'
'Nourishes his virtue' is the 'meritorious task' of 'cultivating
rectitude.'}
SEQUENCE: ZHUN [Birth Throes, Hexagram 3] is when things are first born.
When things begin life, they are sure to be covered [the literal
meaning of MENG--ie. encapsulated in membranes, eggs, or seeds]. This
is why ZHUN is followed by MENG [Juvenile Ignorance]. MENG [covered]
here indicates MENG [Juvenile Ignorance], that is, the immature state of
things.
IRREGULAR: MENG [Juvenile Ignorance] indicates confusion first followed
by a coming to prominence.
1ST YIN: With the opening up of Juvenile Ignorance, it is fitting both
to subject him to the awareness of punishment and to remove fitters and
shackles, but if he were to set out in this way, he would find it hard
going. {When one is located at First Yin of MENG, Second Yang provides
illumination from above, so this is why 'the opening up of Juvenile
Ignorance' occurs here. 'With the opening up of Juvenile Ignorance,'
one's hesitation to act is cleared up, so both the awareness of
punishment and the removal are appropriate. 'But if he were to set out
in this way, he would find it hard going' means that the threat of
punishment cannot long be used.}
COMMENTARY: 'It is fitting to subject him … to the awareness of
punishment': one does this by rectifying, what the law is. {The Dao of
punishment is something that the true Dao finds despicable. One
attempts to control hm by rectifying what the law is; thus there is this
reference to 'subjecting him to the awareness punishment.'}
2ND YANG: To treat the Juvenile Ignorant with magnanimity means good
fortune. To take a wife means good fortune. His child will be up to
taking charge of the family. {It is due to Second Yang's strength and
its abiding in centrality [the Mean] that it attracts the Juvenile
Ignorant. As Second Yang is magnanimous and does not spurn them, those
both near and far all arrive. This is why 'to treat the Juvenile
Ignorant with magnanimity means good fortune.' A wife is someone who
serves to complement him and so allows him to perfect his virtue. If
one embodies the yang principle and yet can treat the Juvenile Ignorant
with magnanimity, if one can abide in the Mean with one's strength
intact, and if one takes a mate in this way, then no one will fail to
respond positively to him. This is why 'to take a wife means good
fortune.' Here one finds himself situated inside the lower trigram [ie.
the household]; with strength intact, he receives the weak, and,
though kind and affable, he manages to maintain the Mean. As he is able
to fulfil his duties in this way, he can pass them on to his child.
This is what is meant by 'his child will be up to taking charge of the
family.'}
COMMENTARY: 'His child will be up to taking charge of the family': the
strong and the weak [generation by generation] accept [succeed] one another.
3RD YIN: It will not do to marry this woman. Here she sees a man
strong as metal and discards her self-possession, so there is nothing at
all fitting here. {At the time of Juvenile Ignorance, the yin seek out
the yang, and the benighted seek out the perspicacious, when each one
seeks to have his lack of understanding alleviated. Third Yin is
located at the top of the lower trigram, and Top Yang is located at the
top of the upper trigram; they represent a woman and a man,
respectively. It is not Top Yang that seeks Third Yin, but Third Yin
who seeks Top Yang. This is a case of the woman taking the lead and
seeking the man. The true embodiment of a woman is such that it is
correct behaviour for her to await commands. But here when she 'sees a
man strong as metal,' she seeks him, and this is why the ext says that
she 'discards her self-possession.' If one were to extend himself to
such a woman, he would find that her behaviour is essentially
disobedient. Thus the text says: 'It will not do to marry this woman'
and 'there is nothing at all fitting here.'}
COMMENTARY: 'It will not do to marry this woman': her behaviour is
disobedient.
4TH YIN: Here confounded by Juvenile Ignorance, one becomes base. {This
is the only yin line that is distant from a yang line. It is located
between two yin lines, so there is no one to alleviate its darkness.
This is why one is 'here confounded by Juvenile Ignorance.' Confounded
by the darkness of Juvenile Ignorance, Fourth Yin is unable to get close
to a worthy and so start to develop the right kind of intentions,
something that leads as well to meanness. This is why the text says
'base.'}
COMMENTARY: The baseness associated with being 'confounded by Juvenile
Ignorance' is due to being alone at a distance from the solid and the
real. {Yang is referred to here as 'the solid and the real.'}
5TH YIN: The Juvenile Ignorant here will find good fortune. {Here is
someone with yin character who abides in a noble position. He does not
take responsibility for supervision himself but instead relies on Second
Yang for that. If he delegates authority so things can be done and if
he does not belabour his own intelligence, efforts at achievement will
be successful. This is why the text says: 'The Juvenile Ignorant here
will find good fortune.}
COMMENTARY: The good fortune associated with Juvenile Ignorance here is
due to compliant behaviour achieved through an obedient *MIND*. {He
delegates authority so things can be done, neither takes the lead nor
initiates action: this is 'complaint behaviour achieved through an
obedient *MIND*.'}
TOP YANG: Strike at Juvenile Ignorance, but it is not firing to engage
in harassment; it is fitting to guard against harassment. {Here one is
located at the end point of MENG. Occupying the top position with
strength, he can strike at and drive away Juvenile Ignorance and so
alleviate their [the yin lines'] darkness. Thus the text says: 'Strike
at Juvenile Ignorance.' Juvenile Ignorance wishes to be alleviate, and
Top Yang itself wishes to strike at it and drive it away. As this meets
the wishes of those above and those below [all the yin lines], none
fails to comply. If one were to provide protection for them, then all
would attach themselves to him, but to try to take them over by force
would make them all rebel. This the text says: 'It is not fitting to
engage in harassment; it is fitting to guard against harassment.'}
COMMENTARY: 'It is fitting to guard against harassment': For those above
and those below will all comply.
THE CANON OF SUPREME MYSTERY ON TETRA: 12 - YOUTHFULNESS
UNDERSTANDING #12 has 7 Categories: #2, #10 = biy (H994): 1) if it
please, pray excuse me, excuse me please; 1a) used to introduce an
entreaty or request; #4, #1, #2, #5 = de'abah (H1670): 1) faintness,
dismay, failure of mental energy; #8, #2, #2 = chabab (H2245): 1) (Qal)
to love fervently, cherish; #8, #4 = chad (H2297): 1) one (number),
same, single, first, each, once; #9, #1, #2 = te'eb (Aramaic) (H2868):
1) (P'al) to be glad, be good; #4, #8 = de (G1211): 1) now, then,
verily, in truth, really, surely, certainly; 2) forthwith, at once; #10,
#2 = dodeka (G1427): 1) twelve; 1a) the twelve apostles of Jesus
{savior; deliverer}, so called by way of eminence;
HEAD: Yang ch'i is first spied. Things like callow youths all still
lack understanding.
This tetragram, like the previous one, is assigned to the Spring Onset
solar period when plants and animals are expected to first emerge from
their winter homes. The title character describes young animals whose
horns have still not grown, the land still barren of vegetation, youths
of either sex who still lack the characteristic development of the
heart/*MIND* that makes people truly 'human.' The first signs of
maturity now start to appear. So long as lack of development is
primarily a function of time, we can anticipate the future happily.
However, many promising trends may be nipped in he bud if they are not
nurtured by trained caretakers.
For this reason, this tetragram advises the youth (or one who is new to
any endeavour) to look for good teachers to guide the maturation
process. Certain mistakes are particularly associated with youth (such
as impetuosity and faulty judgment or indecision due to lack of
experience). Unless an appropriate master is found, such faults tend to
multiply over time, especially when the individual is intelligent. If a
person fails to locate a good teacher, 'then if his studying has no
direction and his *MIND* lacks penetration, he himself is to blame.' As
Yang Hsiung states categorically in his other 'classic,' the Model Sayings:
To work at study is not as good as to work at finding a teacher. A
teacher is a model for others... Just as within a single noisy
marketplace there are countless different ideas, within a book of a
single chapter there are countless different theories. For the
marketplace, a balance must be set up [to determine correct weight and
value], so for each book, a teacher must be set up.
In contrast to the corresponding Changes hexagram, which praises certain
childlike qualities, the Mystery censures the puerile.
Appraisal 1: The factious youth is not awake.
Meeting us, he is blind and dim.
Fathoming 1: A loutish youth who is unaware
Means: We fear he'll be 'dark' 'til the end.
Appraisal 1 corresponds to the Beginning of Thought. The most important
task for the immature youth is to find a good teacher to train his
heart/*MIND*. A Chinese pun identified the teacher as 'the
first-awakened one' who leads others to the Way. Here, unfortunately,
Position 1 corresponds to inauspicious night an so Yang Hsiung speaks of
darkness: Either the inane youth selects teachers who are equally
ignorant ('He meets us, who are [also] blind and dim.') or the immature
youth fails to heed his good teachers' words ('[Even after] meeting us,
he is blind and dim.') Under such conditions, no pail can hope to gain
enlightenment. Unless he changes his ways, he is likely to remain
doubly in the dark in that he will be both 'unenlightened' and 'in
obscurity.'
Appraisal 2: He casts the sacred milfoil.
He fires the turtle's shell.
Leaving the muck, he enters the anointed.
Fathoming 2: Casting milfoil, firing the turtle,
Means: He approaches the path of glory.
As Confucius tells us, the better part of wisdom is to recognize what
you do not know. For that reason, the youth in search of greater
understanding uses divination procedures to resolve cases of grave
doubt. (Their sacred character precludes casual use). Divination by
milfoil (also called yarrow) and by the turtle are the two ancient forms
of prognostication hallowed by Chinese tradition. Significantly, each
of these instruments for communication with the divine represents
accumulated age and experience: the graph for milfoil contains the
character for 'old' within it, while the marvellous capacities of the
turtle are attributed to its fabled longevity. By implication, if the
ancients are consulted in every doubtful case, a miracle will take
place: the individual will emerge from obscurity and muddleheadedness
(the 'muck') to gain enlightenment and honour (an 'anointment').
Appraisal 3: The Eastern Star already shines,
Yet he cannot proceed by its light.
Fathoming 3: The Eastern Star already shining
Means: Why not go?
Appraisal 3 marks the transition from Thought to Action. The necessary
precondition for enlightenment are present since the Eastern Star
already shines. In other words, good teachers are available, the
classics have been promulgated, and all the various tools of
civilization (including divination) have been provided. For some
reason, the individual fails to take advantage of the opportunities for
moral growth, assuming himself to be capable of maturity. in reality,
he lacks sufficient will to follow in the Way. The Analects condemns
those who 'hear of duty, yet do not move toward it.'
Appraisal 4: Some follow those in front.
Those ahead light their way.
Fathoming 4: Following the ones in front
Means: Great is the light of those who lead.
In contrast to Appraisal 3, Appraisal 4 praises individuals who take
full advantage of illumination provided by moral exemplars of the past.
Given penetrating power of those exemplars, even those who follow at
some distance in time and space can find their Ways by the light. This
contention implicitly refutes Chuang tzu's belief that the Classics
represent only the 'drags' of the former sage's teachings.
Appraisal 5: If in thick he seeks the ssu,
He finds a prize less valued.
Fathoming 5: *HUNTING* the ssu in the brush
Means: The catch is not worth the praise.
The *HUNTER* lays a trap to catch a female ssu. (Probably a wild ox is
indicated, though the prey may be a rhinoceros or some other marvellous
beast). The thick brush (that literally 'covers' and 'conceals') may
function in several ways: perhaps it keeps the *HUNTER* from finding his
prey. Perhaps it conceals the *HUNTER* stalking his catch. Perhaps it
hides a trap in the underbrush. In any case, there is no doubt that the
*HUNTER* ignores important ritual rules which dictate that the female of
the species is to be spared in the general slaughter. As one
commentator remarks, the *HUNTER* 'stops at nothing to get the game'.
Such obsessive behaviour not only diverts the *HUNTER’S* attention from
proper pursuits wile weakening his sense of scruples; it also diminishes
future stocks of game. Despite the 'catch,' the man himself may be
'caught' short in the short-term (if he is gored by his prey) or in the
long-ten (when stocks are depleted). This is an excellent example of
the Chinese propensity to address concerns from both moral and practical
considerations.
This portrait of an evil *HUNTER* contrasts with stories told of the
legendary sage-kings of antiquity. Good King T'ang, for example,
purportedly constructed a special trap open on three sides so that
beasts could easily escape it. In the same way, T'ang framed his laws
in such a way that his subjects found it easy to avoid being 'framed'
for criminal activities. All men of virtue display a profound empathy
for living things; as leader of this group, the Son of Heaven (ie. the
equivalent of the Son of Man within the Biblical sense) in Appraisal 5
never takes unfair advantage of the weak and helpless.
Appraisal 6: Open wide the tent,
Inviting guests from every quarter.
Fathoming 6: Throwing the tent open
Means: He sees the many lights.
We tend to think of Chinese rulers as closeted in 'forbidden palaces,'
but early tradition made it incumbent upon every good ruler to conduct
royal progresses throughout the land so that he could consult widely
with candidates for public office. Here the ruler opens his private
quarters to all comers, as a public sign of his avid desire for moral
enlightenment provided by the 'leading lights' of his kingdom. With the
tent flaps up, the night sky comes into view. The ruler is equally
receptive to the constant norms illustrate by the starry firmament in
its divine orbit (again, the 'lights'). In consequence, the multitude
of the ruler's subjects are transformed under his suasive example, yet a
third instance of 'many lights.'
Appraisal 7: Cultivating the puny
He becomes a runt.
Fathoming 7: Making the puny grow
Means: There is nothing to be achieved.
If the individual lacks the acute and commitment to greatness that
properly define the mature adult, we compare his stunted intellectual
and moral growth to he crippled form of a dwarf. Greatness is equated
wit strict adherence the Confucian Way, since virtue represents the
supreme human goal on practical, as well as moral grounds. And
'development' must be defined in terms of strengthening the discerning
*MIND* that knows greatness, rather than nurturing the laser, even
bestial parts of human nature. Physical development along can hardly be
considered a major accomplishment.
Appraisal 8: Some beat him, some prod him.
He polishes the mysterious mirror of his *MIND*
And so changes.
Fathoming 8: Beating and prodding him
Means: In that way, his errors decline.
As the situation nears the end of its cycle, the individual finally
responds to repeated and severe criticisms wit ha sincere attempt at
moral reform. The wise individual is grateful for harsh criticism,
since personal improvement usually depends on it. As the Changes
writes, 'To make immature fools develop, it helps to punish people.'
The heart/*MIND* is a mirror in that it reflects all sensory
impressions, however fleeting. By clearing away all misguided notions
and intellectual baggage, the individual restores the pristine clarity
of that organ, 'polishing his mysterious mirror' so that it functions
properly. It is never too late to begin this process, although years of
accumulated dust may complicate the task.
Appraisal 9: The young buck butts the wild ox,
Cracking its own skull.
Fathoming 9: The buck butting the ox
Means: In return, it harms itself.
The immature deer still lacks horns, so it lacks the brute strength, the
experience, and the skills necessary to defeat a dangerous opponent. In
a serious miscalculation of its capacities, the fawn takes on the
powerful wild ox (or possibly rhinoceros) known for its tough hide. It
can neither fend off an attack by such a fearsome rival nor laugh a
counter-attack. Inevitably, the fawn is gored or trampled by the ox.
By analogy, the immature individual would do well to avoid all premature
engagements with formidable adversaries. It is often pride that leads
one foolishly into the fray.
----------
CONTINUATION OF THE CANON OF SUPREME MYSTERY ON TETRA: 13 - INCREASE;
Appraisal 1: Hearing alright, and increasingly silent,
Outsiders fail to notice.
Fathoming 1: hearing alright, ever more silent,
Means: He discerns what is inside.
Appraisal 1, signifying the Beginning of Thought, here is associated
with auspicious Day. The first response of the gentleman to hearing the
Way is to contemplate it in silence. Temporarily distracted from
mundane existence, the good man may even appear stupid to those of
lesser understanding; true virtue is recognised only by an inner circle
of accomplished individuals. Having no desire to show off his knowledge
of the Way, he considers in awed silence the *MIRACULOUS* *PATTERNS*
*OF* *THE* *COSMOS*. Eventually, he quietly applies what he has learned
to the 'inside,' the inner workings of the universe and seeds of
Goodness deep within himself. As the Lao Tzu says:
He who knows others is clever
He who knows himself has discernment.
Appraisal 2: To increase his search for glory
Without squaring his inner life
Is benighted.
Fathoming 2: Not increasing his 'squareness'
Means: He only embellishes the outside.
The contrast between the internal and external continues. Squareness
refers to 'directional' behaviour aimed at the Tao. It implies
'squaring' thoughts and deeds, as well as acting within well-established
bounds. The good person, then, takes it as a duty to make the outer
life square with inner constraints. As true increase in virtue works
against artifice and pretension (ie. *CHARADE*), but the petty person
focuses on external adornment, hoping to fool others by superficial
changes. Yang Hsiung puts a spin on the famous question posed by Lao
tzu, '*WHICH* *IS* *DEARER*, *YOUR* *NAME* *OR* *YOUR* *LIFE*?' Yang
Hsiung asks instead, '*WHICH* *IS* *DEARER*, *THE* *INNER* *LIFE* *OR*
*OUTER* *GLORY*?' External brilliance cannot conceal inner confusion
for long.
Appraisal 3: Trees stay put,
And so steadily grow.
Fathoming 3: Rooted trees, gradual increase,
Means: They cannot be suppressed.
*WOOD* comes up for two reasons: Appraisal 3 is assigned to agent *WOOD*
in the Mystery's schema of correlations. At the same time, the Judgment
attached to the correspondent Changes hexagram associates the 'way of
*WOOD*' with increase, success, and the promise of 'daily advance
without limit.' Trees support extensive (if gradual) growth above to
the extent that they are firmly rooted below. They (ie. *TREES*)
*BECOME* *THE* *MODEL* *FOR* *ACQUIRING* *VIRTUE*.
Appraisal 4: His waist cannot bear the load.
Yet others add to the weight on top.
Fathoming 4: That the *CENTRE* cannot hold
Means: he can be defeated.
The poem depends upon a neat double entendre, with the same meaning
'waist' and 'what is *CENTRAL*' or 'essential.' As the fulcrum of the
body, the waist bears the major portion of weight in any beast of
burden, including man. With the physical *CENTRE* too weak to bear the
initial burden, one can only imagine the damage that will result when
additional weight is heaped on. By analogy, when the essential core of
one's being is inadequate to deal with life's daily challenges, an extra
crisis may send the person into complete collapse. The essential core,
however, can be strengthened by various techniques of self-cultivation.
Appraisal 5: In *MARSHES*, being low makes for capacity.
Many waters converge there.
Fathoming 5: That the low *MARSH* holds much,
Means: From self-effacement springs *GREATNESS*.
The Lao tzu explains, 'The reason why the river and the sea are able to
be kings of the Hundred Valleys is that they excel in taking the lower
position.' Modesty and self-effacement make for true *GREATNESS* in
that they come the support of others. Appraisal 5 corresponds to the
ruler. Clearly, the single most important attribute that qualifies the
emperor to head the state is his ability to humble himself, as
demonstrated by the courteous treatment of subordinates and a
willingness to accept harsh criticism. Acting thus, the rule becomes
the figure around whom 'the myriad *BLESSINGS* converge.' This, of
course, is the *CENTRAL* argument of the influential '*GREAT* Plan'
chapter of the Book of Documents.
Appraisal 6: In Like a torch, the Red Chariot spreads its light.
One day increases our lists by three thousand.
The noble man wins praise.
The petty man takes wounds.
Fathoming 6: By the Red Chariot, daily increasing,
Means: The petty man is no match for the noble.
The Red Chariot probably refers to the sun in its daily round. The sun,
in turn, suggests the good ruler in two ways:
- First, the beneficent presence of the sage-king acts like the sun to
enlighten, fostering peace and harmony wherever it goes; and
- Second, the wise leader's favours are distributed fairly to all men of
worth, just as the sun shines equally on every region of the earth.
But what has this to do with an 'increase of three thousand'? Literary
convention associates the founding of the Chou dynasty (correlated with
Red and Fire in the Chinese schema) with just such an increase. After
all, legend tells us that good King Wu in 1122 BCE was able to muster
three thousand troops in a few days' time to defeat the last evil tyrant
of the Shang-Yin dynasty. As the philosopher Mencius (circa 4th century
BCE) says, 'So long as the ruler of a State is drawn to benevolence, he
will have no match in the empire.'
One commentator, however, sees these verses as a kind of shorthand
description of the high official's life. In his public life, the
official employs munificent 'red chariots'; in his private life at home,
he enjoys the warm glow of torchlight. His retainers daily increase in
numbers. The man of virtue merits this rapid rise in salary and
position. The same promotions, however, prove disastrous for the
ambitious man who lacks virtue.
Appraisal 7: With height increased,
Cut back its peak
To make the mountain stable.
Fathoming 7: Increased height and graded peak
Means: With loss, all is accomplished.
Paradoxically, the Changes associates final 'expansion' with 'decrease.'
The individual who trims his own desires for aggrandizement increases
his chances of accomplishing his goals. Therefore, the wise person
acts to curb himself in order to assure his own security, preferring to
keep his growth in balance with a solid base of support. Nothing is
more dangerous that unimpeded or unsupported increase, here symbolised
by a mountain precipice. After all, the higher the position attained,
the harder the fall.
Appraisal 8: Enslaved by a handful or cowries,
Past profits shave future gain.
Fathoming 8: Enslaved for a handful of cash
Means: First happiness, then ruin.
The cowry, one of the earliest forms of currency in China, signifies
wealth. The individual becomes a willing slave in return for material
advancement. In his greed for cash, he accepts utter debasement,
indicated here by the word 'shaved,' which refers to the tonsure of the
indentured servant, the salve, or the convict. As in the New Testament
story of Judas {the praise of the Lord; confession} Iscariot {a man of
murder; a hireling}, the paltry sums gained are contrasted with the
magnitude of the *MORAL* loss.
Appraisal 9: Jagged peaks do not collapse
When they lean on their foothills.
Fathoming 9: That rocky crags do not collapse
Means: Many knights give firm support.
Appraisal 9 represents the extremities. In the case of mountains, the
peak or precipice is the part most vulnerable to collapse. However, if
the dizzying heights are supported by a firm base, they will not topped
over even under the *GREATEST* stress. Likewise, if the ruler is
supported by many worthy followers, his reign cannot be overturned.
SEE ALSO: "THE SEVENTY *GREAT* MYSTERIES OF ANCIENT EGYPT - IS IT EVIDENCE?"
- https://drive.google.com/open?id=0BzRmc7Bm7indZ1JvYmF2QzZOZ0k
EGO (FEMALE) IDEA: #377 HAS 13 CATEGORIES:
#40, #1, #30, #6, #300 = 'Aluwsh (H442): 1) a wilderness encampment
following the Exodus; #7, #200, #70, #50, #10, #40 = zeroa` (H2235): 1)
vegetables (as sown); #5, #20, #2, #300, #50 = kibshan (H3536): 1) kiln
(pottery or lime), smelting forge, furnace; #6, #40, #300, #1, #30 =
Mish'al (H4861): 1) a town in the territory of Asher allotted to the
Gershonite Levites; #6, #1, #60, #70, #200, #40 = ca`ar (H5590): 1) to
storm, rage; 1a) (Qal); 1a1) to storm; 1a2) stormy, growing storm
(participle); 1b) (Niphal) to be enraged; 1c) (Piel) to storm away; 1d)
(Pual) to be driven by storm; #2, #70, #200, #10, #80, #10, #5 = `ariyph
(H6183): 1) cloud, mist; #40, #300, #1, #6, #30 = Sha'uwl (H7586): 1) a
Benjamite, son of Kish, and the 1st king of Israel; 2) an early king of
Edom and a successor of Samlah; 3) a son of Simeon; 4) a Levite, son of
Uzziah; #20, #300, #1, #6, #50 = sha'own (H7588): 1) roar, din, crash,
uproar; 1a) roar (of water); 1b) uproar (of revellers); #300, #6, #70,
#1 = Shuwa`a' (H7774): 1) an Asheritess, daughter of Heber and sister to
Japhlet, Shomer, and Hotham; #6, #300, #30, #40, #1 = Salma' (H8007): 1)
father of Boaz, father-in-law of Ruth, and grandfather of David; 1a)
also 'Salmon', 'Salmah'; #2, #300, #40, #10, #20, #5 = semiykah (H8063):
1) rug, coverlet, thick coverlet;
#40, #8, #4, #5, #50, #70, #200 = medeis (G3367): 1) nobody, no one,
nothing; #100, #1, #2, #4, #70, #200 = rhabdos (G4464): 1) a staff, a
walking stick, a twig, rod, branch; 2) a rod with which one is beaten;
3) a staff; 3a) as used on a journey, or to lean upon, or by shepherds;
3b) when applied to kings; 3b1) with a rod of iron, indicates the
severest, most rigorous rule; 3b2) a royal sceptre;
"And unto the angel of the church in Thyatira {a perfume; *SACRIFICE* of
labor} write; These things saith the Son of God, who hath his eyes like
unto a flame of fire, and his feet are like fine brass;
I know thy works, and charity, and service, and faith, and thy patience,
and thy works; and the last to be more than the first.
Notwithstanding I have a few things against thee, because thou sufferest
that woman Jezebel {chaste}, which calleth herself a prophetess, to
teach and to seduce my servants to commit fornication, and to eat things
*SACRIFICED* unto idols. And I gave her space to repent of her
fornication; and she repented not. Behold, I will cast her into a bed,
and them that commit adultery with her into *GREAT* tribulation, except
they repent of their deeds. And I will kill her children with death; and
all the churches shall know that I am he which searcheth the reins and
hearts: and I will give unto every one of you according to your works.
But unto you I say, and unto the rest in Thyatira {a perfume;
*SACRIFICE* of labor}, as many as have not this doctrine, and which have
not known the depths of Satan {contrary; adversary; enemy; accuser}, as
they speak; I will put upon you none other burden. But that which ye
have already hold fast till I come. And he that overcometh, and keepeth
my works unto the end, to him will I give power over the nations:
"And he shall rule them with a rod {rhabdos-rod [G4464]: #377} of iron;
as the *VESSELS* of a potter shall they be broken to shivers: even as I
received of my Father." [Revelation 2:27]
And I will give him the morning star. He that hath an ear, let him hear
what the Spirit saith unto the churches." [Revelation 2:18-29 (KJV)]
DAO TE CHING ON SECTION #44 - *MODERATE* VALUES, SETTING UP PRECEPTS;
Reputation or one's person, which is dear?
COMMENT: When one values reputation and craves high position, his
person surely becomes a matter of indifference to him.
One's person or what he possesses, which is more?
COMMENT: When one's covetousness for possessions becomes insatiable,
his person surely diminishes.
*GAIN* *OR* *LOSS*, which is harm?
COMMENT: If one gains reputation and material advantage [wealth] but
loses his own person, which one is harm?
Thus it is that extreme meanness is sure to result in *GREAT* expense,
and much hoarding is sure to result in heavy loss.
COMMENT: When in the grip of extreme meanness, one does not identify
with the people, and when addicted to much hoarding, one does not share
with them. *THE* *MORE* *ONE* *TRIES* *TO* *GET*, *THE* *NUMEROUS*
*WILL* *BE* *HIS* *ATTACKERS*, which means that he will be harmed by the
people. Thus he will suffer *GREAT* expense and heavy loss.
One who knows contentment will not suffer damage to his reputation, and
one who knows to stop will not place himself in danger. As such, he
will last long.
I CHING ON HEXAGRAM H1 - PURE YANG, CREATIVE PRINCIPLE/HEAVEN, FORCE,
STRONG ACTION, THE KEY, GOD;
JUDGMENT:
COMMENTARY:
IMAGES:
APPENDED:
SEQUENCE:
IRREGULAR:
1ST
COMMENTARY:
THE CANON OF SUPREME MYSTERY ON TETRA: 36 - STRENGTH;
UNDERSTANDING #36 HAS 9 CATEGORIES: #6, #1, #8, #10, #5, #6 = 'Achiyah
(H281): {brother (that is, worshipper) of Jah} 1) grandson of Phinehas
{bold aspect; face of trust or protection}; 2) scribe of Solomon
{peaceable; perfect; one who recompenses}; 3) a prophet who predicted
the revolt of the Northern tribes; 4) father of Baasha {he that seeks,
or lays waste}, who usurped the Northern throne; 5) grandson of Hezron
{the dart of joy; the division of the song} (or mother of 1-4 above); 6)
a Benjamite {son of the right hand}, son of Ehud {he that praises}; 7)
one of David's {well-beloved, dear} heroes; 8) a Levite {associated with
him} during David's time; 9) a chief man under Nehemiah {consolation;
repentance of the Lord}; #5, #1, #30 = 'el (H411): 1) these, those; #2,
#4, #10, #20 = bad (H907): 1) empty talk, idle talk, liar, lie; #2, #4,
#30 = badal (H915): 1) a piece, severed piece, a piece (of an ear); #30,
#4, #2 = dob (Aramaic) (H1678): 1) bear; #6, #20, #7, #1, #2 = Ze'eb
(H2062): {wolf} 1) one of the two princes of Midian {judgment; covering;
habit} mentioned in the conquest; brought to bay in a winepress; #10,
#5, #6, #4, #10, #1 = Yehuwda'iy (Aramaic) (H3062): 1) Jew; #6, #10, #6,
#9, #5 = Yuttah (H3194): {extended; turning away} 1) a town in the
mountains of Judah {the praise of the Lord; confession}, in the
neighbourhood of Maon {house; place of sin} and Carmel {circumcised
lamb; harvest; full of ears of corn}; modern Yutta; #6, #20, #10 = kiy
(H3588): 1) that, for, because, when, as though, as, because that, but,
then, certainly, except, surely, since; 1a) that; 1a1) yea, indeed; 1b)
when (of time); 1b1) when, if, though (with a concessive force); 1c)
because, since (causal connection); 1d) but (after negative); 1e) that
if, for if, indeed if, for though, but if; 1f) but rather, but; 1g)
except that; 1h) only, nevertheless; 1i) surely; 1j) that is; 1k) but
if; 1l) for though; 1m) forasmuch as, for therefore;
HEAD: Yang ch'i is pure and hard, dry and firm. Each and every one of
the myriad things is strengthened.
Strength can be good of bad, depending on the situation. The first
hints of future trouble for yang ch'i appear in the Head text of
Tetragram 35 - GATHERING. Although pure yang ch'i, like Heaven, is
'strong and untiring,' things that grow too string under its influence
tend to be overbearing and unbending. Also, things that grow too 'dry
and firm' suggest stiff corpses. As if to ease our apprehensions about
present developments, this Head text treats only the most positive
effects of yang's uninterrupted growth on the myriad things.
Appraisal 1: To be hardheaded is not right.
It makes him utterly useless.
Fathoming 1: To be hard at *CENTRE*
Means: One cannot confer him him.
The petty person tends to be stubborn and unyielding, overbearing and
inflexible. Basic cooperation is not an option, let alone a fruitful
working relation. The Master himself said, '*IT* *IS* *USELESS* *TO*
*TAKE* *COUNSEL* *WITH* *THOSE* *WHO* *FOLLOW* *A* *DIFFERENT* *WAY*
[*THAN* *RITUAL*].' By contrast, the ideal friend and ally is both
flexible and upright; for that reason, people seek his advice. Strength
is a necessary, but not a sufficient cause of *GREATNESS*.
Appraisal 2: The phoenix spreads its wings in flight.
Noble men approach the proper time:
No one can ever hold them back.
Fathoming 2: A phoenix in flight
Means: Opportunity comes to the noble man.
A true *MORAL* person is like a phoenix. With regard to their
respective species, both are equally rare. The *PATTERNS* of both are
pleasing. (The phoenix is famous for its exquisite plumage and
fastidious habits. In human, rituals provide the pleasing *PATTERNS*.)
Both are endowed with unusual strength. In taking flight, the phoenix
spreads its wings (HSIU) to catch the wind (FENG). By a pun, the truly
*MORAL* person cultivates himself (HSIU) to extend his influence to
others (also FENG). So long as adequate preparations have been made,
and the time is right, both the phoenix and the *MORAL* person will soar
far above their peers.
Appraisal 3: Keen of eye and ear, here and over there
His attendants, left and right,
Offer him staunch support.
Fathoming 3: Perceptive aides all around
Means: From every side, many knights approach.
The ideal man in office is said to be 'perceptive in ear and eye.' The
good ruler must use all available evidence to judge candidates for
office. He is bound to select those who, like him, are keen of eye and
ear. The talented, therefore, flock to court, where they can put their
perceptiveness to good use in service of the king. Their support
strengthens the ruling house.
Appraisal 5: Noble men, when string, use virtue.
Petty men, when string, use force.
Fathoming 5: That the petty man is strong
Means: His faults increase as he gains rank.
Given the charisma associated with rank and riches, it may seem
difficult to judge a person of position or wealth impartially. But the
petty person who has finagled (ie. obtain by dishonest or devious means)
his way into office becomes more overbearing as his arrogance and pride
increase. In contrast, the *MORAL* superior upon attaining high rank
becomes even more conscious of his responsibility to lead others along
the path of virtue.
Appraisal 6: Using my strength to 'overcome myself,'
The sky is the limit to what I can do.
Fathoming 6: Strength in overcoming myself
Means: *GREAT* excellence has no limits.
True excellence depends upon the individual overcoming his own selfish,
biased, or arrogant tendencies. He may also decide to 'overcome his own
strength' (an alternative reading of the first Appraisal line), as he
recognizes the wisdom of yielding in many situations. Paradoxically,
then, strength comes from conquering the self.
Appraisal 7: Metal is string but flesh is weak.
Blood flows in the fields.
Fathoming 7: Strong metal and weak flesh
Means: The laws cause great harm.
Not even the strongest man can withstand a blow by weapons. Knowing the
irreparable harm that weapons can wreak, the good leader ruins his State
in such a way as to minimize the need for harsh punishments. Here blood
flows even in the rice fields, suggesting the tyrannous nature of this
regime and its laws. It is the Legalists, not good Confucians, who
resort to arms to solve problems. Legend has it that the first Legalist
master Shang Yang executed so many in the field that the Wei River ran
red with their blood.
Appraisal 8: He strengthens where he fails,
Making an effort where he is weak.
Fathoming 8: Strong after failure
Means: He works hard to make himself strong.
The *MORAL* superior learns to recognize and reform his failings The
best way to do this is to immerse himself in the model of he sages.
Appraisal 9: He uproots Mount T'ai,
He snaps pillars and beams.
Such men stumble and fall.
Fathoming 9: Mountains uprooted and beams snapped
Means: In the end, he's sundown by violence..
Proverbial strongmen are said to be able to pull Mount T'ai (the 'Great
Mountain,' located in present Shantung province) out from its roots, and
still go on to chop who beams in two, like matchsticks. Unfortunately,
those who develop their own physical strength to the decree seldom
devote equal time top *MORAL* self-cultivation. Since their character
is relatively unformed, they invite disaster upon themselves.
T'ai-Sham usually points to the ruler, as that mountain symbolizes what
is of greatest weight and solidarity. Perhaps Yang Hsiung criticizes
the evil First Emperor of Ch'in (18 February 259 BC - 10 September 210
BCE). whose tyranny undermined the dynasty.
-----------
MR. GEERT WILDERS ASKS, "*DO* *YOU* *WANT* *IN* *THIS* *CITY* *AND* *IN*
*THE* *NETHERLANDS* *MORE* *OR* *LESS* *MOROCCANS*?"
@memeBrain [Telos: #5020, Super: #41 - Playing with Reversal, Sameness
in Difference; I-Ching: H26 - *GREAT* Domestication, Restraining Force,
*GREAT* Accumulating, The taming power of the *GREAT*, *GREAT* storage,
Potential energy; Tetra: 60 - Accumulation, Ego: #79 - Recognizing
Agreements, Keeping Obligations; I-Ching: H56 - The Wanderer,
Sojourning, Traveling; Tetra: 31 - Packing]
Male Idea: #41 has 10 Categories: #30, #1, #4, #6 = 'ed (H108): 1) mist;
#1, #8, #30, #2 = 'Achlab (H303): {made of milk, or of fat; brother of
the heart} 1) a town allotted to Asher {happiness}, site presently
unknown; #3, #1, #6, #1, #30 = Ge'uw'el (H1345): {God's redemption} 1)
the Gadite {a band; a troop} chosen to spy out the land, son of Machi
{poor; a smiter}; #6, #30, #3, #2 = gob (Aramaic) (H1358): 1) pit, den
(of lions); #6, #10, #5, #20 = huwk (Aramaic) (H1946): 1) (P'al) to go,
come, walk, be brought; #6, #5, #10, #20 = heyk (H1963): 1) how;
#8, #2, #30, #1 = chabal (Aramaic) (H2257): 1) hurt, damage, injury;
In September 2007, a Dutch woman was sentenced to a one-year prison term
for sending more than 100 threatening emails to Wilders.
#20, #6, #10, #5 = keviyah (H3555): 1) burning, branding, branding scar,
burn; #2, #20, #7, #10, #2 = Keziyb (H3580): 1) a town in Judah; #1,
#30, #10 = hals (G251): 1) salt;
DAO TE CHING ON SECTION #41 - PLAYING WITH REVERSAL, SAMENESS IN
DIFFERENCE;
"When the superior man hears the Dao, he diligently practices it.
[COMMENT: He has the will to do so]
When the average man hears the Dao, sometimes he retains it, sometimes
he forgets it. When the inferior man hears the Dao, he laughs loudly at
it. If he did not laugh, what he heard would not be worthy of the Dao.
Therefore, as the established adage has it:
[COMMENT: Jain (established) is similar to li (established)]
The bright Dao seems dark.
[COMMENT: He is bright but does not shine]
Advancing on the Dao (ie. 'way' or 'path') seems retreat.
[COMMENT: The sage places himself in the rear yet finds himself in
front. He puts aside his person, yet his person is preserved]
The smooth Dao seems rough.
[COMMENT: Lei (entangled, knotted) here means kuai (rough: broken, in
pieces; piece). The *GREAT* smooth Dao follows the nature (xing) of
things and does not grasp the carpenter's level in order to make them
smooth. Because its own smoothness cannot be seen, people take it for
the complete opposite, as if it were rough and bumpy]
Superior Virtue is like a valley.
[COMMENT: Because it does not regard virtue as virtue, it is devoid of
content]
*GREAT* whiteness seems soiled.
[COMMENT: It is only by 'knowing the white yet sustaining the black'
that *GREAT* whiteness can be achieved]
Vast virtue seems wanting.
[COMMENT: Vast virtue is not filled with anything, for it is so
capacious (ie. having a lot of space inside; roomy) and formless that it
cannot be filled]
Established virtue seems stealthy.
[COMMENT: Tou (stealthy) as 'behaving or done in a cautious and
surreptitious manner, so as not to be seen or heard' suggests
'congenial' (pi) as '(of a person) pleasing or liked on account of
having qualities or interests that are similar to one's own'.
Established virtue follows the natural bent of the people and does not
set itself up and work on them.
ALT: One who establishes his own virtue refrains from conscious action
and does not apply it. Thus he does not go out and campaign against
others to establish virtue.
Thus it appears stealthily congenial]
Simple authenticity seems compromised.
[COMMENT: Simple authenticity (zhizhen) does not take credit for its
authenticity (zhen). Thus it appears compromised (yu)]
The *GREAT* square has no corners.
[COMMENT: It is square but does not cut, this is how it has no corners;
Like the Dao that does not make things conform to standard models, the
sage is 'square' (upright), but he does not try to cut others into
square shapes (upright and honest human beings)]
The *GREAT* *VESSEL* is slow to form.
[COMMENT: The *GREAT* *VESSEL* forms all under Heaven without holding on
to anything completely seperate from it [as a model to follow], thus, it
necessarily is slow to form; The *GREAT*, numinous *VESSEL* of the Dao
forms all under Heaven without reference to or guidance from anything
outside itself and so 'has to find its own way,' a slower process that
if it could simply work from the same model]
The *GREAT* note is inaudible.
[COMMENT: 'When we listen for it but hear it not, we call it inaudible.'
The *GREAT* note is the note that we cannot get to hear, If it had a
sound, it would be distinct, and, once distinct, if it were not the
note: GONG, it would be the note: SHANG. If it were distinct, it would
not be able to govern all the other notes. Therefore, if it has a
sound, it is not the *GREAT* note.
The many cannot govern the many; that which governs the many is the most
solitary (gua: the One)]
The *GREAT* image is formless.
[COMMENT: As soon as there is a form, distinctions exist, and, with
distinctions, if something is not warm, it must be cool; if not hot, it
must be cold. Thus an image that has form is not the *GREAT* image]
The Dao may be hidden and nameless, but it alone is good at bestowing
and completing.
[COMMENT: All these manifestations of excellence are achieved by the
Dao. When it exists as an image, it is the *GREAT* image, but the
*GREAT* image is formless. When it exists as note, it is the *GREAT*
note, but the *GREAT* note is an inaudible sound. Things are completed
by it, but they do not see its form. Thus it is hidden and nameless.
When it bestows, this is not limited merely to supplying what something
specifically happens to need. Once it makes its bestowal, this is
sufficient to make the virtue of that something last until its end.
Thus the text says, 'It ... is good at bestowing.' The way it completes
things is not like the way the carpenter makes something. With it, not
a single thing fails to fulfill its form perfectly. Thus the text says,
'It ... is good at ... completing']
[Readings from Section #41, The Classic of the Way and Virtue, Tao Te
Ching of Laozi as Interpreted by Wang Bi, Translation by Richard John
Lynn, 1999]
I CHING ON HEXAGRAM H26 - *GREAT* DOMESTICATION, RESTRAINING FORCE,
*GREAT* ACCUMULATING, THE TAMING POWER OF THE *GREAT*, *GREAT* STORAGE,
POTENTIAL ENERGY;
JUDGMENT: DAXU is such that in its constancy it is fitting. Not eating
at home means good fortune. It is fitting to cross the *GREAT* river.
COMMENTARY: In DAXU [*GREAT* Domestication] we find the hard and strong
and sincere and substantial gloriously renewing their virtue with each
new day. {Any person who withdraws as soon as he achieves satisfaction
is a weak person, and any person who falls as soon as he achieves honer
is a person of meagre worth, but those capable of 'gloriously renewing
their virtue with each new day' have to be 'the hard and the strong and
the sincere and substantial.'} By filling the highest position with the
hard and strong, one honours the worthy. {This refers to Top Yang.
With such a one occupying the top position, everything goes smoothly.
Here the hard and the strong come, but he [the ruler, Fifth Yin] does
not reject such a one, and this what is meant by 'honours the worthy.'}
It takes *GREAT* righteousness to be able to check the strong. {Nothing
has *GREAT*er strength than QIAN, and only *GREAT* righteousness has
ever been able to check it.} 'Not eating at home means good fortune,'
for here the worthy are nurtured. 'It is fitting to cross the *GREAT*
river,' for one is in resonance with Heaven. {Here assets garnered by
*GREAT* Domestication are used to nurture the worthy, which frees them
from having to eat at home, so this means good fortune. Here one
honours the worthy and keeps the strong under check, and with
righteousness so *GREAT* that it resonates with Heaven, one does not
have to worry about dangers and difficulties. Thus 'it is fitting to
cross the *GREAT* river.'}
IMAGES: Heaven located within the Mountain: this constitutes the image
of *GREAT* Domestication. In the same way, the noble man acquires much
knowledge of things said and done in the past and so domesticates and
garners his own virtue. {It is one's capacity to domesticate and garner
things in his bosom that allows him to prevent virtue from becoming
dispersed and lost—nothing other than that.}
SEQUENCE: Only when there is no errancy can there be domestication.
This is why WUWANG [No Errancy, Hexagram 25] is followed by DAXU
[*GREAT* Domestication].
IRREGULAR: DAXU [*GREAT* Domestication] is a matter of timeliness.
1ST YANG: Here there is danger, so it is fitting to desist. {It is
Fourth Yin that exerts domestic control over [blocks] First Yang, so at
First Yang one cannot yet act in defiance. Thus, if one were to advance
here, there would be danger, but if one were to desist, it would be
fitting.}
COMMENTARY: 'Here there is danger, so it is fitting to desist.' One
should not defy calamity here. {First Yang is located at the first
stage in the growth of strength, so it has not yet fully realized its
strength, and this is why it is possible to find desisting here a
fitting thing to do.}
2ND YANG: The carriage body would be separated from its axle housing.
{Fifth Yin is located where domestication is at its strongest, so at
Second Yang one cannot yet act in defiance. To advance here under such
circumstances would result, as the text says, in 'the carriage body'
getting 'separated from its axle housing.' This one manages to abide in
centrality [the Mean] here and, because of that centrality, does not
become one of 'those who wade rivers,' but rather one who would have no
regrets even if he had to give up his life. Faced with difficulties, he
is still able to hold his ground, thus 'there will be no mistakes.'}
COMMENTARY: 'The carriage body would be separated from its axle
housing,' but if one abides in centrality [the Mean], there will be no
mistake.
3RD YANG: With fine horses to drive fast in pursuit, it is fitting to
practice constancy in the face of difficulties. Even though it be said
that there will be attempts to check one's carriage, he will defend
himself, so it is fitting to set out to do something. {Whenever
something reaches its point of furthest development, it will reverse
itself, and this is why when domestication reaches its point of
furtherest development, there is a breaking out of it. The advance of
First Yang and Second Yang was checked by the full power of
domestication, thus they could not ascend. But with Third Yang, is
ascends to Top yang, and Top yang abides in prevalence on the 'highway
of heaven.' This route is such a *GREAT* thoroughfare that one can
advance along it without any hinderance and so can drive at top speed.
This is why the text says 'with fine horses to drive fas in pursuit.'
Where Third Yang treads is the right place for it, and its advance
occurs just at the right time, so there on its open road it is free from
worry about danger or obstruction. Thus 'it is fitting to practice
constancy in the face of difficulties.' XIAN [train; restrain] here
means 'he' [detain, check, obstruct]. WEI [guard] means 'hu' [defend;
take care of oneself]. As one's advance here takes place at the right
time, even though he has to cross over the dangers and difficulties, no
harm will result, and even though one's carriage might meet with
attempts to check it, he will manage to defend himself. As Third Yang
'shares the same goals as Top Yang,' 'it is fitting to set out to
something.'}
COMMENTARY: 'It is fitting to set out to do something,' for Third Yang
shares the same goals as Top Yang.
4TH YIN: Here is a horn cover for the young ox, so there is fundamental
good fortune. {Fourth Yin is located at the beginning of the GEN
trigram, and, as it treads on the territory that is right for [it is a
yin line in a yin position], it is able to check strong First Yang.
However, the checking is not done with horns; Fourth Yin checks the
hard and strong one with its compliancy and yielding. Here hard and
strong First Yang does not dare defy Fourth Yin, and this is the start
of warding off its *SHARP* thrusts. As this prevents a violent
struggle, how could it just be a matter of being 'fitting'? In fact,
'there will be joy.'}
COMMENTARY: Fourth Yin means 'fundamental good fortune,' so there will
be joy.
5TH YIN: Here one removes the boar's tusks, so there is good fortune.
{The boar's tusks are wickedly and crookedly crossed, and its is an
impetuous and vicious animal that is impossible to control. Here us
refers to Second Yang. Fifth Yin has obtained the exalted position and
has become the ruler of the *GREAT* Domestication. Second Yang advances
with its hardness and strength, but Fifth Yin is able to remove its
tucks, so yielding and compliant manages to control the strong,
nullifying its viciousness and preventing the growth of its power. How
could this just be a matter of making its position secure? In fact,
'there will be *BLESSINGS*."}
COMMENTARY: The good fortune associated with Fifth Yin is such that
there will be *BLESSINGS*.
TOP YANG: What is the Highway of Heaven but prevalence! {Top Yang is
located at the very furthest point of domestication, and when
domestication reaches this, its furtherest, point, there is a
breakthrough, so now one arrives in the *GREAT* Domestication where
there if *GREAT* prevalence. "What' [HE] is a function word
[grammatical particle], and this line means: 'What' [HE] is a function
word [grammatical particle], and thus this means: 'What domestication
there is, now that there is such prevalence here on the Highway of
Heaven!'}
THE CANON OF SUPREME MYSTERY ON TETRA: 60 - ACCUMULATION;
UNDERSTANDING #60 has 14 Categories: #6, #1, #2, #50, #1 = 'eben
(Aramaic) (H69): 1) stone; 1a) a (the) stone; 1b) stone, material of
idols and buildings; #2, #1, #5, #2, #10, #40 = 'ohab (H159): 1) loved
object; 2) (TWOT) love; #1, #8, #10, #1, #40 = 'Achiyam (H279): 1) one
of David's warriors (heroes); #30, #1, #20, #7, #2 = 'akzab (H391): 1)
deceitful, treacherous, deception, lie, deceptive, disappointing; #5,
#3, #2, #10, #40 = Gebiym (H1374): 1) a village north of Jerusalem
apparently between Anathoth (modern Anata) and the ridge on which Nob
was situated; #6, #8, #6, #40 = chuwm (H2345): 1) dark colour, darkened,
dark brown or black; #6, #10, #7, #6, #1, #30 = Yezav'el (H3149): 1) a
Benjamite and one of David's mighty warriors who joined him at Ziklag;
#2, #20, #30, #8 = kelach (H3624): 1) full strength, firm or rugged
strength, vigour; #40, #4, #6, #10 = madveh (H4064): 1) sickness,
disease; #6, #40, #4, #10 = Maday (H4074): 1) a people descended from
the son of Japheth and who inhabited the territory of Media; 2) land
inhabited by the descendants of Japheth; located northwest of Persia
proper, south and southwest of the Caspian Sea, east of Armenia and
Assyria, and west and northwest of the great salt desert of Iram; #5,
#40, #6, #9 = mowt (H4132): 1) a shaking, wavering, pole, bar of yoke;
1a) a shaking, tottering; 1b) pole, bar (for carrying); 1c) bar of yoke;
#40, #9, #6, #5 = matveh (H4299): 1) that which is spun, yarn; #50, #2,
#6, #2 = nabab (H5014): 1) (Qal) to *HOLLOW* out; 1a) *HOLLOWED*
(participle); #50, #6, #4 = Nowd (H5113): 1) land to which Cain fled or
wandered after the murder of Abel;
HEAD: Yin is about to largely close things. Yang is still slightly
opening things. Mountains, valleys, wetland, and *MARSHES*, to them the
myriad things return.
The myriad things in the I CHING / DAO TE CHING notion of
meta-descriptor prototype are equivalent to the 24,000 and 12 month x
364 day calendar as temporal overlay which is deployed by King David:
"The third captain of the host for the third month was Benaiah
{Benayah-Benaiah [H1141]: #79} the son of Jehoiada, a chief priest: and
in his course were twenty and four thousand. This is that Benaiah {son
of the Lord}, who was mighty among the thirty, and above the thirty: and
in his course was Ammizabad {dowry of the people} his son." [1
Chronicles 27:5-6 (KJV)]
Creatures return to their nests or lairs in preparation for the approach
of winter. In the world of Man, it is now time for humans to consider
their *CENTRE*, their conscience. As the days darken and inauspicious
yin ch'i accumulates, the psychic journey 'home' (ie. to one's
conscience) becomes at least as important as physical retreat. Periodic
returns to the inner self are necessary for the proper functioning of
each and every living thing. At the same time, continuous accumulation
that knows no retrenchment tends to be fraught with danger. (The single
exception is provided by virtue, the acquisition of which promotes
physical safely and psychic security.) A good example is provided by
the heedless accumulation of various luxury items like jade and silk.
Not only are such luxuries easily lost to thieves or robbers; their very
possession may threaten the soul. *MORE* *IS* *NOT* *NECESSARILY*
*BETTER*, then, despite the Legalists' tendency to link the development
of charismatic power with accretion of physical ch'i and the
accumulation of material goods.
Appraisal 1: Accumulating evil in the dark
Creates the basis for will be clear.
Fathoming 1: Darkly hoarding evil
Means: Putting oneself in the wrong from the first.
Though the petty person repeatedly does wrong in secret, the ill effects
of his crimes will soon becomes obvious to all.
Appraisal 2: Accumulating the useless
And so common to *GREAT* use:
Such is the stout heart of the noble man.
Fathoming 2: Amassing the useless
Means: He cannot be circumscribed.
Early Taoist texts extol the 'usefulness of being useless.' According
to their arguments, only the truly useless can avoid relentless
exploitation by others. The Mystery, however, subtly shifts the
connotations of the phrase so that the poem means something like:
Accumulating [virtue, though] it is unused.
And so to come to be of *GREAT* use:
Such is the stout heart of the noble man.
Accumulating the [temporarily] unused.
Means: It cannot be circumscribed [so *GREAT* is it].
Unlike the petty person, the *MORALLY* superior person accumulates
wisdom and experience long before his appointment (ie. when such
knowledge is apparently useless), to better serve his ruler and the
common people in the future.
Appraisal 3: Collecting *STONES* he does not eat
Wastes his efforts and strength.
Fathoming 3: Piling *STONES* that none will eat
Means: Nothing can be harvested.
The wise individual makes sure that his energies are expended to secure
certain benefit. It only makes sense, then, for him to invest time and
effort in ways that are most likely to bring a sure return. Only
accumulation of merit carries with it an inevitable reward. Acquisition
for its own sake profits the individual nothing.
Appraisal 4: Piling up good, the noble man
Gains a carriage with 'ears.'
Fathoming 4: Nobility amassing good
Means: And so he comes to prosper.
The superior man grows gradually in wisdom and truth until his
reputation for virtue insures an appointment to public office under a
good king. The carriage with 'ears' (ie. side panels) indicates high
rank and imperial favour; the panels remind us that virtue acts like a
screen insofar as it protects the individual from corruption.
Appraisal 5: When stores are not full,
Theft brings no gain.
Fathoming 5: Full stores and robbers in full supply
Means: As it turns out, it harms the self.
Appraisal 5 corresponds to the Son of Heaven (ie. the equivalent of the
Son of Man within the Biblical sense) , so the failure of central
government is likely to be the subject here. Because of puns, however,
there are no fewer that three related ways to understand these lines.
The first reading criticizes the bad ruler who exploits his subjects
though taxation and core labor, never understanding that his interests
are identical with those of the common people: '[The common people's]
stores are not full. [Yet the ruler] steals what is in short supply.' A
second reading advises the ruler too share his wealth with the common
people to forestall all attempts at usurpation, for 'when stores are not
full, Stealing is no gain.' A third reading emphasises that the ruling
elite's obsession with material goods not only depletes the treasury,
but also attracts thieves to court: 'When [the ruler's] stores are not
full. Robbers are few... When stores are full, robbers are many.' The
sage master Confucius once told a local ruler that he best way to rid
himself of burglars was to exercise his own thieving tendencies: 'If
only you yourself were free from desire, they would not steal even if
you paid them to.' Only the ruler's lack of cupidity sets a proper
suasive example for his subjects.
Appraisal 6: *GREAT* and full he grandly disperses,
So in getting men, he has no peer.
Fathoming 6: *GREAT*, full, grand, and giving
Means: He is the one to whom all men come.
Han scholars defined the king as 'he to whom men gravitate.' Having
accumulated sufficient charismatic power, the true king disperses goods
and favours to worthy subjects, both to improve the caliber of his
bureaucracy and to incite the common people to virtue:
The human [ruler] employs his wealth to distinguish himself. The
inhumane [ruler] employs his person to accumulate wealth... Virtue is
the root; wealth is secondary. If [the ruler] makes the root a
secondary goal, he will only compete with the people and promote thievery.
Appraisal 7: How grand the display
With jade and silk arrayed!
Desires cut loos only summon thieves.
Fathoming 7: 'How grand his display!'
Means: Thieves it attracts.
Numerous Warring States and Han thinkers inveighed against lavish
display of any kind (even in the case of funeral rites), reasoning that
any conspicuous display of wealth provokes free and violence.
Appraisal 8: Though he piles up good,
The *HOUR* is calamitous.
Only because of his forebear's crimes.
Fathoming 8: Accumulated good and calamitous times
Means: It is not his fault.
The Chinese were hard pressed to provide a reasonable explanation for
case in which the good individual meets with a bad fate. The Mystery
falls back upon one standard solution to the problem of evil: the family
is collectively responsible for individual fate. After all, as the
Changes says:
The house that accumulates good is sure to have a surplus of
*BLESSINGS*; the house that accumulates evil is sure to have a surplus
of ills. *WHEN* *A* *SUBORDINATE* *ASSASSINATES* *HIS* *RULER* *OR* *A*
*SON* *HIS* *FATHER*, *IT* *IS* *NOT* *A* *MATTER* *OF* *A* *SINGLE*
*DAY'S* *OR* *NIGHT'S* *EVENTS*. *THE* *ROOT* *CAUSES* *BUILD* *UP*
*GRADUALLY*.
Appraisal 9: Petty men's accumulated wrongs
Are brought home to their progeny.
Fathoming 9: Piling up evil in the petty
Means: They are perverted by calamity.
Appraisal 9 represents Extreme Calamity. Surely evil is extreme when it
blights not only individual's own life, but also the lives of his
descendants as well.
EGO (FEMALE) IDEA: #79 HAS 29 CATEGORIES:
#5, #1, #2, #10, #6, #50, #5 = 'abiyownah (H35): 1) caper-berry - of
stimulating desire; #6, #40, #1, #2, #30 = 'ebel (H60): 1) mourning; 1a)
for the dead; 1b) for rites of mourning (metaph); 1c) mourning garb; 1d)
period of mourning; #6, #2, #1, #30, #40 = 'uwlam (H197): 1) porch; 1a)
in Solomon's {peaceable; perfect; one who recompenses} temple; 1b) in
Solomon's palace; 1c) in temple of Ezekiel's {the strength of God}
vision; #40, #2, #2, #30, #5 = Babel (H894): {incongruity; confusion;
mixture} 1) Babel or Babylon, the ancient site and/or capital of
Babylonia (modern Hillah) situated on the Euphrates {that makes fruitful};
#6, #2, #50, #6, #5, #10 = ben (Aramaic) (H1123): 1) son, child;
#6, #2, #50, #10, #5, #6 = Benayah (H1141): {son of the Lord} 1) one of
David's {well-beloved, dear} mighty warriors, son of Jehoiada {knowledge
of the Lord} the chief priest, a Levite, set by David over his
*bodyguard*, later having remained faithful to Solomon during ADONIJAH'S
{the Lord is my master} *ATTEMPT* *ON* *THE* *CROWN*, was raised into
the place of Joab {paternity; voluntary} as commander-in-chief of the
army; 2) the Pirathonite {his dissipation or deprivation; his rupture},
an Ephraimite {fruitful; increasing}, one of David's thirty mighty
warriors, and the captain of the eleventh monthly course; 3) a Simeonite
{that hears or obeys; that is heard}, a prince of the families of
Simeon; 4) a Levite {associated with him} in the time of David who
played with a psaltery on Alamoth {hiding; youth; worlds; upon the
dead}; 5) a priest in the time of David, appointed to blow the trumpet
before the ark; 6) a Levite of the sons of Asaph {consuming father;
gathering}; 7) a Levite in the time of Hezekiah {strength of the Lord};
8) Four Israelites {who prevails with God} in the time of Ezra {help;
court} who had taken strange wives; 9) the father of Pelatiah {let the
Lord deliver; deliverance of the Lord}; #2, #70, #7 = Bo`az (H1162): {in
strength} 1) ancestor of David, kinsman-redeemer to Ruth {drunk;
satisfied}, daughter-in-law of Naomi {beautiful; agreeable}; 2) name of
the left of two brazen pillars, 18 cubits high, erected in the porch of
Solomon's temple;
Wilders is said to have been "deprived... of a personal life for his...
hatred of Islam". He is constantly accompanied by a permanent security
detail of about six plainclothes police officers, and does not receive
visitors unless they are cleared in advance, thoroughly searched, and
escorted at all times.
#10, #3, #6, #4, #50, #6 = guwd (H1464): 1) to invade, attack; 1a) (Qal)
to *attack*;
In 2009, a rapper from Rotterdam was sentenced to 80 hours community
service and a two-month suspended jail term for threatening Wilders in a
rap song.
Wilders was listed as the most threatened politician in the Netherlands
in 2008.
His office is located in the most isolated corner of the Dutch
Parliament building, and was chosen because potential terrorists can get
to it through only one corridor, making it easier for his bodyguards to
repel an *attack*.
#20, #3, #6, #10, #40 = gowy (H1471): 1) nation, people; 1a) nation,
people; 1a1) usually of non-Hebrew people; 1a2) of descendants of
Abraham; 1a3) of Israel; 1b) of swarm of locusts, other animals (fig.);
1c) Goyim? = 'nations';
'The Dutch want their country back,' Geert Wilders said in a video message.
#30, #3, #30, #10, #6 = gal (H1530): 1) heap, spring, wave, billow; 1a)
heap (of *STONES*); 1a1) over dead body; 1a2) alone; 1a3) used in
ratifying a covenant; 1b) waves (fig. of chastisement of Jehovah); 1c)
spring;
#3, #30, #6, #30, #10 = gilluwl (H1544): 1) idols; #3, #40, #6, #30 =
gemuwl (H1576): 1) dealing, recompense, benefit; 1a) dealing (of one's
hand); 1b) recompense; 1c) benefit; #4, #30, #10, #30, #5 = Deliylah
(H1807): {poor; small; head of hair} 1) the Philistine {those who dwell
in villages} mistress of Samson {his sun; his service; there the second
time} who betrayed the secret of his *GREAT* strength, and by cutting
his hair, enfeebled him and delivered him to the Philistines; #20, #4,
#50, #5 = den (Aramaic) (H1836): 1) this, on account of this adverb; 2)
therefore;
#30, #5, #4, #40 = hadom (H1916): 1) stool, footstool; #40, #7, #2, #30
= zebuwl (H2073): 1) exalted, residence, elevation, lofty abode, height,
habitation;
He lives in a state-provided safe house which is outfitted to be
bulletproof, is heavily guarded by police, and has a panic room. He is
driven from his home to his offices in parliament in an armored police
vehicle, and wears a bulletproof vest.
#6, #7, #6, #30, #30 = zalal (H2151): 1) to be worthless, be vile, be
insignificant, be light; 2) to shake, tremble, quake; 1a) (Niphal) to
shake, quake; 1a1) to be worthless, be insignificant; 1a2) to make light
of, squander, be lavish with;
Wilders claims the Netherlands has a problem with crimes committed by
Moroccans. Moroccans make up just over 2 percent of the population.
#6, #8, #30, #30, #5 = chalal (H2491): 1) slain, fatally wounded,
pierced; 2) (CLBL) profaned; 1a) pierced, fatally wounded; 1b) slain
adj; 2a) defiled, profaned (by divorce);
On 10 November 2004, two suspected attackers were captured after an
hour-long siege of a building in The Hague. They were in possession of
three grenades and were accused of planning to murder Wilders as well as
a fellow MP, Ayaan Hirsi Ali.[36] The suspects were presumed to be
members of what the Dutch intelligence agency, the General Intelligence
and Security Service, has termed the Hofstad Network (Hofstadgroep).
Since this incident Wilders has been under constant security protection
because of frequent threats to his life.
In January 2010, Karen Geurtsen, a Dutch journalist from the magazine
HP-De Tijd, revealed a painful breach of security. She spent four months
working undercover, posing as an intern, for the PVV party. She claimed
that she had had unchecked access to Wilders. "*I* *COULD* *HAVE*
*KILLED* *HIM*", were the first words of the article that she published
about this operation. According to her, *SHE* *HAD* "*DOZENS*" *OF*
*OPPORTUNITIES* *TO* *TAKE* *HIS* *LIFE*.
#8, #30, #40, #1 = chelem (Aramaic) (H2493): 1) dream; #6, #8, #60, #5 =
Chocah (H2621): {trusting} 1) a Levitical doorkeeper of the temple; 2) a
place in Asher {happiness}, site unknown; #9, #30, #40 = tal (H2919): 1)
dew, night mist; #10, #50, #6, #8, #5 = Yanowach (H3239): {resting;
tarrying; deriving} 1) a place apparently in the north of Galilee
{wheel; revolution} in Naphtali {that struggles or fights}, taken by
Tiglath-pileser {that binds or takes away captivity} in his first
incursion into Palestine {which is covered; watered; or brings and
causes ruin}; #6, #20, #6, #40, #7 = kuwmaz (H3558): 1) ornaments,
golden ornament; 2) tablets; 1a) maybe - armlets of gold; #40, #2, #9,
#8, #20 = mibtach (H4009): 1) trust, confidence, refuge; 1a) act of
confiding; 1b) object of confidence; 1c) state of confidence, security;
#2, #40, #3, #4, #30 = Migdowl (H4024): {a tower} 1) a fortified city on
the Egyptian {that troubles or oppresses; anguish} border; 2) tower;
#30, #40, #6, #1, #2 = Mow'ab (H4124): {of his father} 1) a son of Lot
{wrapt up; hidden; covered; myrrh; rosin} by his eldest daughter; 2) the
nation descended from the son of Lot {wrapt up; hidden; covered; myrrh;
rosin}; 3) the land inhabited by the descendants of the son of Lot
{wrapt up; hidden; covered; myrrh; rosin};
*SUBMISSION* is a 2004 English-language Dutch short drama film produced
and directed by Theo van Gogh, and written by Ayaan Hirsi Ali (a former
member of the Dutch House of Representatives for the People's Party for
Freedom and Democracy); it was shown on the Dutch public broadcasting
network (VPRO) on 29 August 2004. The film's title is one of the
possible translations of the Arabic word 'Islam'. A Muslim
fundamentalist reacted to the film by assassinating Van Gogh.
CONTENT
The film tells the story of four fictional characters played by a single
actress wearing a veil, but clad in a see-through chador, her naked body
painted with verses from the Quran. The characters are Muslim women who
have been abused in various ways. The film contains monologues of these
women and dramatically highlights three verses of the Koran (4:34 2:222
and 24:2), by showing them painted on women's bodies.
MOTIVATION
Writer Hirsi Ali has said "it is written in the Koran a woman may be
slapped if she is disobedient. This is one of the evils I wish to point
out in the film". In an answer to a question about whether the film
would offend Muslims, Hirsi Ali said that "if you're a Muslim woman and
you read the Koran, and you read in there that you should be raped if
you say 'no' to your husband, that is offensive. And that is insulting."
Director of the film, Theo Van Gogh, who was known as a controversial
and provocative personality, called the film a "political pamphlet."
#60, #9, #10 = Cowtay (H5479): {conclusion in pleading; binding} 1)
ancestor of a family of Solomon's {peaceable; perfect; one who
recompenses} servants who returned from exile with Zerubbabel {a
stranger at Babylon; dispersion of incongruity; confusion; mixture};
#70, #4, #5 = `Adah (H5711): {an assembly} 1) the 1st of the 2 wives of
Lamech {poor; made low} and mother of Jabal {which glides away} and
Jubal {he that runs; a trumpet}; 2) a Hittitess {one who is broken; who
fears}, 1 of the 3 wives of Esau {he that acts or finishes} and mother
of Eliphaz {the endeavor of God}; 2a) also called 'Bashemath' {perfumed;
confusion of death; in desolation}; #6, #70, #3 = `Owg (H5747): {a cake;
bread baked in ashes} 1) the Amorite {bitter; a rebel; a babbler} king
of Bashan {in the tooth, in ivory} and one of the last representatives
of the giant race of Rephaim {giants; physicians; relaxed};
DAO TE CHING ON SECTION #79 - RECOGNIZING AGREEMENTS, KEEPING OBLIGATIONS;
Bring harmony to great resentment, and some resentment is sure to remain.
COMMENT: If one has not arranged a tally [contract] clearly and, as
such, allows things to reach the point where great resentment has
already arrived before using virtue to restore harmony, the injury will
not be healed. Thus the text says: 'some resentment is sure to remain.'
How could this be considered good? This is why the sage holds the left
half of the tally
COMMENT: It is by holding the left hand of the tally that he prevents
reasons for resentment from arising.
And does not place blame on the other party. A person of virtue
concerns himself with his contracts,
COMMENT: A person of virtue considers his contracts carefully and does
not allow resentment to arise and then place blame of the other party.
And the person of no virtue concerns himself with scrutinizing others.
COMMENT: 'Scrutinizing' means correcting the mistakes of others.
The Dao of Heaven has no favourites but is always with the good man.
I CHING ON HEXAGRAM H56 - THE WANDERER, SOJOURNING, TRAVELING;
JUDGMENT:
COMMENTARY:
IMAGES:
APPENDED:
SEQUENCE:
IRREGULAR:
1ST
COMMENTARY:
THE CANON OF SUPREME MYSTERY ON TETRA: 31 - PACKING;
UNDERSTANDING #31 has 13 Categories: #6, #1, #2, #10, #5, #6, #1 =
'Abiyhuw' (H30): 1) a son of Aaron destroyed for sacrificing strange
fire to God; #1, #8, #10, #8, #4 = 'Achiychud (H284): 1) a Benjamite,
son of Ehud; #6, #1, #20, #4 = 'Akkad (H390): 1) a city in north
Babylonia, also the district around it; #20, #3, #6, #2 = gowb (H1462):
1) locusts; #6, #7, #10, #7, #1 = Ziyza' (H2124): 1) son of Shiphi, a
chief of the Simeonites in the reign of Hezekiah; 2) son of Rehoboam by
Maachah the granddaughter of Absalom; #8, #6, #7, #10 = Chowzay (H2335):
1) seer; 1a) seer; 1b) vision; #6, #10, #3, #2, #5, #5 = Yogbehah
(H3011): 1) one of the cities east of the Jordan which was built and
fortified by the tribe of Gad; #6, #10, #6, #1, #8 = Yow'ach (H3098): 1)
son of Asaph and chronicler to Hezekiah; 2) a Gershonite son or grandson
of Zimmah; 3) a Korhite, 3rd son of Obed-edom and doorkeeper in the time
of David; 4) son of Joahaz and chronicler to king Josiah; #6, #10, #6,
#8, #1 = Yowcha' (H3109): 1) one of the sons of Beriah the Benjamite; 2)
the Tizite, one of David's mighty warriors; #20, #4, #2, #5 = kedab
(Aramaic) (H3538): 1) false, lying; #6, #20, #5 = koh (H3541): 1) thus,
here, in this manner; 1a) thus, so; 1b) here, here and there; 1c) until
now, until now...until then, meanwhile; #20, #1, #9, #1 = katha (G2505):
1) according as, just as; #20, #1, #10 = kai (G2532): 1) and, also,
even, indeed, but;
HEAD: Yang ch'i is great engaged in affairs. Even so yin, which is
very small (ie. Apostle Paul {small; little} and his appeal to caesar
accompanying two years imprisonment in Rome}, makes its base below. It
is packed in readiness, about to depart.
The second appraisal of the tetragram marks the beginning of the Summer
Onset period. Paradoxically, just as yang ch'i seems ready to take off,
we learn of yin's first preparations to rise again. After the summer
solstice, yang ch'i's power. though seemingly invincible, will start to
wane in the face of growing yin ch'i, for 'whatever has exhausted its
*GREATNESS* must lose its home.' Like the sage, yang ch'i recognizes
the comming trend, so it wisely begins preparations for its departure.
The tetragram Packing, therefore, celebrates providence and
farsightedness, rather than travel per se. (Only in modern times, of
course, are the delights of travel celebrated.) In general, the early
Chinese regarded the sedentary life as the basis of their society. The
Changes, for example, associates wandering with carelessness, lack of
discernment, and neglect of the all-important social bonds.
Appraisal 1: Packing in secret,
None see him go.
Fathoming 1: Packing in secret, so that no one sees
Means: The *MIND* is already directed outward.
Appraisal 1 describes the Beginning of Thought. Thought, in contrast to
action, is typically hidden from sight. The noble person begins
preparations to go out into the world. In his heart, he is set upon
going. Also, he knows where to go, since he anticipates future trends.
At this early stage, others largely him, in part because he is willing
to 'hide himself' until he is fully readily to act. (This is an apt
portrayal of yang ch'i at this time.)
Appraisal 2: Honking geese mourn the coming ice.
Setting wings to that southward wind
They yearn for their mates in their hearts.
Fathoming 2: Grief of the wild geese
Means: The *MIND* is already directed outward.
As water birds, wild geese cannot survive in bitterly cold regions.
Therefore, at the first hint of winter, they fly south to warmer climes
in search of food. Geese and ducks are said to be monogamous creatures,
for when a goose has lost its mate, it is reluctant to abandon it, even
when it must do so in order to survive. The goose confronts the most
difficult of human dilemmas: to give up one's desire or to give up life
itself.
At first reading, the scene appears to symbolize the fail fulness of
devoted marriage partners cruelly separated by adversity or death. A
classical treatise on mourning rites cites the reluctance of certain
birds and beasts to leave their mates in death as proof of the natural
and inevitable character of family feelings. But here the goose may
have gone too far, for emotional attachment clouds its judgment. The
wise person knows when to leave and harbours no regrets. The Changes
warns the petty person: 'In waiting to escape, there is affliction.
Danger.'
Appraisal 3: Moving on toward his goal.
Happiness may well ensue.
Fathoming 3: Moving on toward his goal
Means: He meets what he rejoices in.
Despite our empathy for the wild goose in the preceding Appraisal, a
less emotional person would realize that the goose should never be
deterred from its proper course. So long as the will is fixed on proper
goals, it will make progress. Happiness, not sorrow, will follow.
Appraisal 4: K'un birds fly out at dawn,
Flocking together up north.
'Ying-ying,' they call back and forth,
And never stop singing to feed.
Fathoming 4: The dawn flight of the k'un
Means: How can they live on so little?
The k'un is a mythical bird akin to the roc or phoenix of Western
tradition. (Like the phoenix, it is associated with the sun, although
some tales identify it as the pet of the immortal Queen Mother of the
West {ie. idolatry of as Virgin Mary {rebellion}; Our Lady; *Queen*
*Mother* of : All Saints, Apostles, Confessors, Families, Heaven,
Martyrs, Prophets, most Holy Rosary, Universe, Virgins}}). According to
Chinese myth, the k'un birds flies north, though the k'un's natural
habitat is the south. Although they sing in harmony, they ignore their
own basic natures and needs; for this reason, they fail to feed
themselves. Their initial difficulty, caused by lack of direction, is
made worse one they are content to remain in an untenable position.
Their profound wilfulness is clear; perhaps they are also too lazy to
change direction. It is even sadder that they encourage each other in
fruitless pursuits.
Given the pun on 'dawn' and 'court,' it is tempting to read in the poem
a warning against great official(s) (usually assigned to Appraisal 4)
'who fly high at court,' and then go on to build factions in the north.
Having lost their sense of direction, they now are only dedicated to
amassing greater wealth through higher salaries: 'They never stop
feeding' (an alternate reading for the last line) on the State's
resources. Such officials are unreliable supports for the king.
Appraisal 4:The wild swan packs for the Tz'u
Where food and drink are plentiful.
Fathoming 4: The swan packing for the River Tz'u
Means: It fully intends to attain its goal.
The wild swan, the third water bird in this series of Appraisals, is
provident, unlike the previously mentioned goose and k'un. At this
propitious time, the swan makes plans to go to the Tz'u River (in
present-day Shantung Province)(, a body of fresh water too large to
freeze; food and drink will be available throughout the winter. So it
will 'eat and drink in concord,' becoming a symbol of 'good fortune.'
The same graph used for 'wild swan' means '*GREAT*' as well. Obviously,
these lines apply to the morally '*GREAT*,' who are farsighted enough to
anticipate future needs.
Appraisal 6: Through six junctions and round nine roads,
No limits on their course, thy ply their trade.
Fathoming 6: Through six junctions
Means: Itinerant merchants conduct their business.
Americans often label untrammelled (ie. not deprived of freedom of
action or expression; not restricted or hampered) freedom and reckless
individuality as romantic and desirable; the Frontier Myth is still
powerful for us. Early Chinese tradition would not have understood this
facile equation of physical mobility with happiness and self-fulfilment;
even the 'free and easy wandering' advocated by Chuang tzu referred to
travel by the *MIND*, not the body. The Confucians in particular felt
that human development itself depended on siting the developing
individual firmly within a nested series of social relations that would
teach him basic *MORAL* lessons. True self-cultivation means learning
to realize the full *MORAL* potential inherent in each of the many
societal roles played by one person during the course of a life. 'How
truly limiting is the prospect of being able to go absolutely anywhere,'
one commentator perceptively remarks. The very rootlessness of the
merchant precludes his learning to become truly *MORAL*. Should he feel
the desire to do good, he is unlikely to be in one place long enough top
sustain that desire through practice. Should he do wrong in his desire
for profit, his wanderings will make it that much harder to apprehend
and punish him, even when the corrective would be salutary. In the
worst case scenario, the merchant roams highways and byways, his
restlessness and lack of restraint matched only by his unbounded desire
for profit. To the Confucians, whose ethical standards reflect a
society economically based in sedentary agriculture, the merchant's only
'good' is to exploit others.
Appraisal 7: Packing without a partner:
Better to attack the wicked unencumbered.
Fathoming 7: Packing without a partner
Means: Calamity is imminent.
The meaning of this poem is far from obvious. (The commentators are
little help.) Chinese tradition assumes that *MORALITY* is charismatic.
A lack of likeminded companions ('no partner') usually suggests evil
doing. Since by Yang Hsiung's schema an odd-numbered Appraisal in an
odd-numbered Tetragram should be auspicious, my translation tries to
wrest a somewhat happier meaning fro the text. The tentative
translation therefore adds the word 'unencumbered.' Previous Appraisals
have criticised the misguide impulse to flock together. Here the truly
good person will brave it alone it is is necessary to save the situation.
Appraisal 8: The young, strewn like *GRAIN* cross rutted paths,
Weep at *SACRIFICES* offered to the Raod.
With these they send them on their way.
Fathoming 8: The young scattered on the road
Means: They dispatch them to their deaths.
Yang Hsiung's language is somewhat unclear at points, but the general
idea is clear enough: Here packing is associated with the tearful
preparations for war. The youngest and middle children from many
families gather at the crossroads, to witness the *SACRIFICE* to the
Road. As their elder brothers (and possibly their fathers) go off, all
realize that they may never return. This Appraisal prefigures Tetragram
32, whose main theme is war.
Appraisal 9: He packs at dusk.
Fathoming 9: Packing at dusk
Means: He can still escape the worst.
Appraisal 9, of course, corresponds to Extreme Calamity. Still, at dusk
there is just enough light by which to execute a last-minute change in
plans. Its is preferable, of course, to set out on a journey at dawn so
as to make as much progress as possible. Though there is little to be
gained by a late start (especially in *MORAL* development), at leat this
individual escapes relative safety.
----------
4) The notion which we derive from metempirical philosophical and
metaphysical theological thought, is the consideration of what
constitutes the PRIMA MATERIA as the essential substance to the
universal definition of 'Unity in Multiplicity' as itself then being the
causal primary directive for the viability of any diversity as
"EXISTENCE OF BOTH WITHIN GROUP AND BETWEEN GROUP VARIABILITIES" and
then which is consequential to the 'Shared Cultural Understandings on
Marital Life':
i) Within ISLAMIC religious belief this is defined by the Pythagorean
binary (ie. gender and spermatic bifurcated reality) as HETEROS THEORY
OF NUMBER mysticism, as the sacred notion of marriage which according to
the religious mysteries of Roman State Religion and Empire Governance is
as a hieros gamos or heirogamy ('holy marriage') in being the Natural
and Common law entitlement to invoke a coacervation of the feminine and
the masculine within a sexual ritual that plays out a marriage as
between a god and a goddess, especially when enacted in a symbolic
ritual where human participants represent the deities:
#15 CE, #34 CE, #65 CE, #111 CE, #175 CE, #260 CE = I CHING AS H64
META-DESCRIPTOR PROTOTYPES, #369 CE = DAO TE CHING AS #81
META-DESCRIPTOR PROTOTYPES
ii) In accord with the perverse paradox of Australia history where
Captain James Cook wrote in a journal on 22 August 1770 of his discovery
as the east coast of Australia:
"[Since I] may land no more upon this eastern coast of New Holland, and
on the western side I can make no new discovery the honour of which
belongs to the Dutch navigators and as such they may lay claim to it as
their property."
A 400 year history of a Dutch presence at Cape Inscription, Shark Bay,
Western Australia and recorded on a pewter dish which translates as:
'arrived here on 25 October 1616'
Willem de Vlamingh found the 1616 Dirk Hartog pewter plate at Cape
Inscription, Shark Bay on 4 February 1697. Stress from flattening dinner
bowls to create the plates predisposed them to corrode and crack. The
Hartog text was copied and a new inscription recording the date of the
discovery by de Vlamingh and his crew was stamped with letter punches
into the metal. The recovered Hartog plate was taken to Batavia in Java
and is exhibited at the Rijksmuseum, Amsterdam. The de Vlamingh plate
was attached to a wooden post with rectangular iron-planking nails. As
the iron corroded the run-off caused differential corrosion reactions
that help form the complex patina. The fallen plate was discovered by
Hamelin in 1801 and attached to a new post. It was recovered by Louis de
Freycinet in 1818 and eventually taken to Paris where it remained until
given by the French people to the Australian government after World War II.
On 10 January 1697, Willem de Vlamingh ventured up the Swan River. He
and his crew are believed to have been the first Europeans to do so.
They are also assumed to be the first Europeans to see black swans, and
de Vlamingh named the Swan River (Zwaanenrivier in Dutch) after the
large number of them they observed there. The crew split into three
parties, hoping to catch an Aborigine, but about five days later they
gave up their quest to catch a "South lander".
Thus in accord with Australia's National Ethos as the lyrics conveyed
within anthem: IN HISTORY'S PAGE, LET EVERY STAGE, ADVANCE AUSTRALIA
FAIR {of a means or procedure not violent} and in knowing that the
British Sovereign effectively 'stole such land at the time of the Boer
War (1899–1902) and Australian Federation into a Commonwealth of 1901.'
YOUTUBE: "Australian National Anthem - choir, Australian imagery,
lyrics, two verses"
-
At the time of such visitation to Australia by the DUTCH SOVEREIGN King
Willem-Alexander & Queen Maxima, I had then occasion to exercise my
prerogative to a SOVEREIGN AUTHORITY and by which I have CONSTITUTED,
ORDERED, AND DECLARED PUBLICLY in response to an ABSOLUTE CONTEMPT
directed by OTHERS towards the AUTONOMY OF WILL being the MATERIA PRIMA
of the SOVEREIGN PRINCIPLES which are fundamental to our FEDERATION as
the COMMONWEALTH of AUSTRALIA.
Accordingly in public recognition of that past denial of a factual
Australian history, that effectively "*under* *the* *PROVISIONS* *OF*
*THESE* *OUR* *LETTERS* *PATENT*, *ADMINISTER* *THE* *GOVERNMENT* of Our
said Commonwealth" and by such recognition of DUTCH SOVEREIGN and so as
bring history into a proper accord, I exercised the AUTONOMY OF WILL
being the MATERIA PRIMA of the SOVEREIGN PRINCIPLES as an absolute
attitude of *MIND* given to compliance to the SOVEREIGN PRINCIPLES
expressed within the original enabling LETTERS PATENT to the Federation
of the COMMONWEALTH OF AUSTRALIA OF 1901, there is a requirement under
SECTION VIII to: "COMMAND ALL OUR OFFICERS AND MINISTERS, CIVIL AND
MILITARY, AND ALL OTHER THE INHABITANTS of Our said Commonwealth *TO*
*BE* *OBEDIENT*, *AIDING*, *AND* *ASSISTING* *UNTO* *OUR* *SAID*
*GOVERNOR* *GENERAL*, or, *in* *the* *event* *of* *his* death,
*INCAPACITY*, or absence, to such person or persons as may, *FROM*
*TIME* *TO* *TIME*, *under* *the* *PROVISIONS* *OF* *THESE* *OUR*
*LETTERS* *PATENT*, *ADMINISTER* *THE* *GOVERNMENT* of Our said
Commonwealth.",
In acknowledging the DUTCH SOVEREIGN King Willem-Alexander & Queen
Maxima in such a manner and accord, I recognised their equivalence to an
totality of the AUTONOMY OF WILL being the MATERIA PRIMA to the
"Sovereign and Autonomous Right", the "Power to Rule" and "Dispense
Justice" by "Edict as a Divine Authority" being PRINCIPLES OF THE
SOVEREIGN AUTHORITY which can be understood in our knowledge of God
(GODHEAD/Divine Nature as *MIND*) and according to the good word of God
as Divine Graciousness, as the bestowal of a "HEAVENLY (EPOURANIOS) GIFT
(DŌREA)" which conveys all the necessary "POWERS (DUNAMIS) of the WORLD
(AIŌN)" [Ephesians 3:1-21 (KV); Hebrews 6:4-12 (KJV)].
Thus I declared the DUTCH SOVEREIGN King Willem-Alexander & Queen
Maxima, is likewise unambiguously and clearly sustained by a dual
universal statement of an undiminished tangibility of faith as an
Intellectual Property in being firstly encapsulated by the knowledge of
a HOMOIOS rather than HETEROS THEORY OF NUMBER consideration, and then
secondarily re-enforced by a universal statement which is a singularity
compliant with a DIVINE FIAT and potentiality as a cosmological /
language consideration of the chronological circumscribing given to the
10 commandments as then defining human consciousness by a cosmological
anthropic principle.
SEE ALSO: NOTICE OF EXPULSION: "Being a Sovereign Demand as Knowledge to
a Duty of Any Principle as a Demand of Compliance for Which Any
Nominated Parties [Saint Vincent's Health Australia ('Hospital') under
the stewardship of Mary Aikenhead Ministries] Must Be Aware" of 12 - 16
November, 2016
- https://drive.google.com/open?id=0BzRmc7Bm7inddWdOTmtYV2VaOVU
As this, the cause for the contemptuous manner of being, then the
substantiating basis for the charge of Treason as an indictment made
under the auspices of Section 9A of the Crimes Act (1958) of Victoria
(where I presently reside) and which is made against the Roman Catholic
Church and specifically the Order of the Sisters of Charity (et al)
under the stewardship of Mary Aikenhead Ministries as the known entity
and owners of the Saint Vincent's Health Australia ('Hospital') and my
demand by an ex-judicatory authority as the prerogative of Sovereign
made under such same legislation for the imposing of the following
penalties:
b) To undertake at your expense, within seven days and by no later than
21 November, 2016 a recognition of this effectual authority as a
justified forfeiture of all such property holdings to the Sovereign
Crown, by renaming such institution to the:
'King Willem-Alexander & Queen Maxima Hospital.'
d) You are to publicly recognise that your denial of a factual
Australian history, habitually constituted by a conjuring as a
deliberate miseducation of the children of this nation. Is then, the
manner of a cause for persecution made against the good and heroic
conduct as to the conscience, stability and constitution of others. As
a substituted perversity which is made in accordance with your
bastardised corpse City-State as a foreign entity, whose agenda is as a
depravity, declared an exonerated and celebratory practice by ritualised
virtue and sought even to impose it upon our sacred memory as the ANZAC
tradition—but their deaths are on your debauched conscience.
e) You are to publicly acknowledge that I rightfully possessed a
justified cause to be disquieted by your inherently ruthless and
relentless pursuit as to the systematic extermination of another's
disposition as a national and common law entitlement to a healthy,
esteemed, proud and dignified possession a self identity as a formula of
autonomy which is distinct from your as being an egalitarian right.
----------
TAKE NOTE OF THIS WARNING:
THIS DOCUMENT MAY BE MODIFIED AT ANY TIME, EVEN AFTER ITS SERVICE AND
THE CONVEYING OF A SOVEREIGN AUTHORITY MAKING AN EFFECTUAL DEMAND AS A
DUTY OF COMPLIANCE ('EVENT') PLACED UPON ANY NOMINATED PARTIES (WHETHER
OR NOT SPECIFIED).
SUCH AMENDMENTS WHICH HAVE OCCURRED THEREAFTER THE SAID EVENT, WILL BE
CONSTRUED AS A DEMAND BEING PLACED UPON ANY NOMINATED PARTIES AT THE
TIME OF SAID EVENT AND NOT THEREAFTER.
ACCORDINGLY, THERE IS NO IMMUTABILITY OF ANY PENALTY SOUGHT AND WHICH
MAY ARBITRARILY AND SUBSEQUENTLY IMPOSED AS EXIGENCY DEMAND IN BEING
CONSTRUED AS A LIABILITY WHICH IS PLACED UPON THE ABSENCE OF KNOWLEDGE
TO A DUTY OF ANY PRINCIPLE AS A DEMAND OF COMPLIANCE FOR WHICH ANY
NOMINATED PARTIES MUST BE AWARE.
THIS IS TO AVOID ANY POSSIBILITY OF ANY HINDRANCE, OBSTRUCTION AND
FRUSTRATION OF THE PREROGATIVE AS SOVEREIGN AUTHORITY. THUS IF A
PROVISION IS INEFFECTUAL AND AN ATTEMPT MADE TO CONTRAVENE AND MITIGATE
THE CLEAR DUTY OF ANY PROVISION OF COMPLIANCE.
IT WILL BE MODIFIED AND INCLUDED HEREIN UNDER THE AUTHORITY OF THIS
NOTICE, AND CONSTRUED AS KNOWLEDGE TO A DUTY OF ANY PRINCIPLE AS A
DEMAND OF COMPLIANCE FOR WHICH ANY NOMINATED PARTIES MUST BE AWARE.
----------
5) In my consideration Mr Geert Wilders has correctly stated that
Islamic belief is an institutional practice utilising the
SOVEREIGN/MARRIAGE dynamic which is sustained by the Quran and like
German fascism is derived from the Pythagorean binary (ie. gender and
spermatic bifurcated reality) as HETEROS THEORY OF NUMBER mysticism.
The Dutch Court's convicting him of insulting a group of people and
inciting discrimination is also then an indirect slanderous contemptuous
disregard made by Court as to be construed by the accusation that the
DUTCH SOVEREIGN is similarly fascist.
6) Mr Geert Wilders has been convicted of insulting a group of people
and inciting discrimination for asking this question:
"Do you want in this city and in the Netherlands more or less
Moroccans?" as a consideration ON CONSENSUS VALUES AND WEIGHTING FACTORS
IN RELATION TO THE DEGREE OF RELIGIOUS *ENLIGHTENMENT*.
Within analytic philosophy, so-called 'univocalism' is the prevailing
interpretation of the meaning of terms such as 'being' or 'existence',
ie. the thesis that these terms have only one meaning (see Russell,
White, Quine, van Inwagen). But some analytical philosophers, inspired
by Aristotle, maintain that 'being' has many senses. Aristotle develops
an argument in favour of this last thesis, observing that 'being' and
'one' cannot be a single genus, because they are predicated of their
differences (Metaph. B 3). But 'being' for Aristotle has also a unity,
ie. 'focal meaning', which coincides with substance (Metaph. 2), and
substance has not only an ontological priority, but also a logical priority.
The German Philosopher Martin Heidegger as the principle intellectual
impetus which gave to rise German fascism has similarly posited question
on Being and Time (German: Sein und Zeit) in a 1927 book. In which
Heidegger seeks to analyse the concept of Being. This has fundamental
importance for philosophy, he thought, because since the time of the
Ancient Greeks, philosophy has avoided this question, turning instead to
the analysis of particular beings. Heidegger seeks a more fundamental
ontology through understanding being itself. He approaches this through
seeking understanding of beings to whom the question of being is
important, i.e. 'Dasein', or the human being in the abstract. Although
written quickly, and though Heidegger did not complete the project
outlined in the introduction, Being and Time remains his most important
work.
In the history analytical philosophy the prevailing interpretation of
the meaning of the terms such as 'being' or 'existence' are as
UNIVERSALS usually defined by NUMBER and specifically the Pythagorean
HETEROS THEORY OF NUMBER and were affirmed with different meanings,
respectively equivalent to being in space and time (ie. MY INTELLECTUAL
PROPERTY as a universal statement which is a singularity compliant with
a DIVINE FIAT and potentiality as a cosmological / language
consideration of the chronological circumscribing given to the 10
commandments as then defining human consciousness by a cosmological
anthropic principle) and being not in space and time (ie. MY
INTELLECTUAL PROPERTY as encapsulated by the knowledge of a HOMOIOS
rather than HETEROS THEORY OF NUMBER consideration).
The question posed by Mr Geert Wilders as the Dutch Court notes, is a
values statement made about Islamic belief which substantiates its
UNIVERSAL by a definition of terms as the justification of having a
recourse to NUMBER and therefore the proposition of "more or less" which
Mr Geert Wilder's makes of "exclusion or existence" can also therefore
be considered in equivalent terms of NUMBER and accordingly has no
capability as a value of NUMBER unless it equates #666 and which it
does. In otherwise conveying an equivalence as to what the Dutch Court
suggests might be: "insulting a group of people and inciting
discrimination."
IN FACT, I WOULD GO SO FAR AS TO SUGGEST THAT THE CLAIM FREQUENTLY MADE
BY ISLAM AS OUTRAGE IN RELATION TO IT'S AUTHENTICITY OF 'being' or
VALIDITY TO 'existence' AS BEING IMPROPERLY UNJUSTIFIED AS THEN THE
INFRACTION OF THEIR SENSIBILITIES AND FREQUENT CAUSE FOR RIOTOUS
BEHAVIOUR AND UNRESTRAINED VIOLENCE.
THE PROPER CONSIDERATION IS THAT IF THOSE UNIVERSALS ARE USUALLY IN
TRUTH DEFINED BY NUMBER, THEN IT IS NOT POSSIBLE THAT ANY SENSIBILITIES
CAN BE INFRACTED BY A SEMANTICAL PROPOSITION AND TO CLAIM OTHERWISE IS
BOTH HYSTERICAL AND DELUSIONAL.
Thus I propose the notion that Mr Geert Wilder may be considered as
equivalently making a mathematical proposition of:
WHAT IS THE PROBABILITY OF EXCLUSION GIVEN THAT EXISTENCE OF BOTH WITHIN
GROUP AND BETWEEN GROUP VARIABILITIES HAS VIABILITIES?
AND FURTHERMORE, THE DEPICTION OF FIGURE 1 AS A CONSIDERATION OF FITTING
LINES WEIGHTED LEAST SQUARES IS A VISUALISATION OF A MATHEMATICAL
INTELLECTUAL PROPOSITION THAT IS AN EQUIVALENT CONSIDERATION THAT THE
PYTHAGOREAN CONCEPTION OF THE BIFURCATED REALITY OF GENDER AS MALE,
FEMALE AND SPERMATIC BASIS TO THE HETEROS THEORY NUMBER AS UNIVERSAL
DEFINITION OF 'UNITY IN MULTIPLICITY' IS A SOPHISTIC PROPOSITION OF THE
SQUARE ROOT OF A 1 x 1 SQUARE AS A DIAGONAL LINE IS THEREFORE AN
INCOMMENSURATE VALUE.
THUS THE ARGUMENT MADE AGAINST MR GEERT WILDERS GOOD REFUTATION, NAME
AND DIGNITY IS ENTIRELY IRRATIONAL AND CANNOT SUBSTANTIATE IT'S VALUE BY
WHICH A CONSENSUS WILL NOT BE ATTAINED.
JOURNAL OF RESEARCH of the National Bureau of Standards Vol. 87, No. 5,
September-October 1982
A method is presented for the statistical analysis of sets of data which
are assembled from multiple experiments. The analysis recognizes the
existence of both within group and between group variabilities, and
calculates appropriate weighting factors based on the observed
variability for each group. The weighting factors are used to calculate
a "best" consensus value from the overall experiment. The technique for
obtaining the consensus value is applicable to either the determination
of the weighted average value, or to the parameters associated with a
weighted least squares regression problem. The calculations are made by
using an iterative technique with a truncated Taylor series expansion.
The calculations are straight forward, and are easily programmed on a
desktop computer.
FITTING LINES BY WEIGHTED LEAST SQUARES
According to statistical theory, the above defined estimate of the
weighted average is the value that minimizes the sum of the weighted
squared deviations of the observed data (from the weighted average
value). It is a least squares estimate. A similar treatment is used in
weighted linear regression. Here, a pair of parameters, namely the
intercept and the slope of the line, are estimated, rather than a single
average. The procedure, however, is again the minimization of the
weighted sum of squares of deviations. Here, too, both within set and
between set components of variance should be evaluated.
Consider the situation where a laboratory calibrates an instrument using
a series of standards. The laboratory may not always make the same
number of replicate measurements with the different standards. Thus
there are different sets of replicate instrument measurements (1)
corresponding to a series of accurately determined standard values (X).
An example of a linear calibration process is given in figure 1. Let us
assume that the linearity of the calibration curve has previously been
established. An examination of the figure shows that the variability in
the Y direction among replicates obtained at the same X value is
relatively small when compared with the scatter of the clusters of
points about the straight line.
Thus, two sources of variability are suggested by the data. The Y
replication variability associated with a given X value is analogous to
the previously described within set component of variance. And the
variation shown by the scatter of the clusters of points about the
fitted line is analogous to the between set components of variance.
[Consensus Values and Weighting Factors, by Robert C. Paule and John
Mandel, National Bureau of Standards, Washington, DC20234, 12 May, 1982]
-
https://ia800801.us.archive.org/10/items/jresv87n5p377_A1b/jresv87n5p377_A1b.pdf
----------
7) Obviously, we are not having a conversation about a potential as any
real capability beyond being aspirational about the viability of social
participation as anything other than being abnormal to the sensibilities
of others who recognise its antagonism against the democratic and
sovereign right as the individual ever being permitted the possessing of
a self-identity being then a formulative construct of autonomy as
prerequisite to the development of a civil society and its continued
harmonious viability.
They after all, claim a transcendent institutional sovereign right (as a
contempt WHICH THE COURT ITSELF has made against the DUTCH SOVEREIGN) to
define the notion derived from metempirical philosophical and
metaphysical theology as the consideration of what constitutes the PRIMA
MATERIA as the essential substance to the universal definition of 'Unity
in Multiplicity' as itself then being the causal primary directive for
the viability of any diversity "EXISTENCE OF BOTH WITHIN GROUP AND
BETWEEN GROUP VARIABILITIES" which is consequential to the 'Shared
Cultural Understandings on Marital Life':
"Being and existence in contemporary 'analytical ontology'. In the
history analytical philosophy the prevailing interpretation of the
meaning of the terms such as 'being' or 'existence' was so called
'univocalism', ie. the thesis the they have one meaning, as was shown in
a clear exposition by Morton White more than 40 years ago. The author
indicated the origins of such a position in John Stuart Mill, and
attributed the most clear formulation of it to Bertrand Russell, though
admitting that the latter initially held a position which could be
called 'duovocalism', according to which the existence of physical
objects and the existence of universals (eg. of number) were affirmed
with different meanings, respectively equivalent to being in space and
time (ie. a universal statement which is a singularity compliant with a
DIVINE FIAT and potentiality as a cosmological / language consideration
of the chronological circumscribing given to the 10 commandments as then
defining human consciousness by a cosmological anthropic principle) and
being not in space and time (ie. encapsulated by the knowledge of a
HOMOIOS rather than HETEROS THEORY OF NUMBER consideration).
- https://www.jstor.org/stable/4545345?seq=1#page_scan_tab_contents
I. In analytic philosophy, so-called 'univocalism' is the prevailing
interpretation of the meaning of terms such as 'being' or 'existence',
ie. the thesis that these terms have only one meaning (see Russell,
White, Quine, van Inwagen). But some analytical philosophers, inspired
by Aristotle, maintain that 'being' has many senses (Austin, Ryle).
II. Aristotle develops an argument in favour of this last thesis,
observing that 'being' and 'one' cannot be a single genus, because they
are predicated of their differences (Metaph. B 3).
III. But 'being' for Aristotle has also a unity, ie. 'focal meaning',
which coincides with substance (Metaph. 2), and substance has not only
an ontological priority, but also a logical priority, in respect to the
other beings, as was shown by G. E. L. Owen.
IV. This 'focal meaning' cannot be identified with primary substance,
ie. with the unmovable mover, as some interpreters pretend, because this
latter has only an ontological, not a logical, priority in respect to
the world.
V. The impossibility of this interpretation results from Aristotle's
rejection of an essence and a substance of being (Metaph. B 4), ie. the
rejection of what the Christian philosophers called esse ipsum subsistens.
'THERE HAS BEEN A CONSPICUOUS TENDENCY IN LITERATURE ON FAMILY LAW IN
THE ARAB WORLD TO DEAL SEPARATELY WITH MUSLIM AND NON-MUSLIM FAMILY
LEGISLATION AS IF IT AFFECTS TWO COMMUNITIES WHO INHABIT TWO COMPLETELY
SEPARATE AND ISOLATED WORLDS WHERE THERE IS NO CONVERGENCE, ENGAGEMENT
OR INTERACTION.
I agree with Tadros' observation that family law in the Middle East has
too often been regarded from a purely Islamic point of view; thereby
also ignoring the laws and legal practices of non-Muslims in the region.
That is why in this article, I will present a combined analysis of two
types of jurisdictions, namely, Muslim and Catholic personal status law
in Syria, on the subject of marital relationships.
My research was conducted over a twelve-month period, 2008-2009, and
included interviews, recurrent informal interactions with (legal)
experts (particularly lawyers) and court observations.
The different religious communities have since long enjoyed the right to
regulate and administer their family relations according to their
respective religious laws. This situation of legal plurality was partly
inherited from earlier, predecessor dynasties and rulers; in particular,
the political and legal system of the Ottomans was foundational to
Syria's legal system. The Islamic Ottoman Empire, like Syria today, was
a multi-religious state. In addition to its Muslim subjects, the Empire
had a significant number of non-Muslim subjects, ie. dhimmis – a dhimmi
is a non-Muslim living under Islamic rule. Non-Muslim Ottomans were
guaranteed certain privileges under the so-called millet system. The
religious or confessional communities (millets) enjoyed the right to
apply their own religious laws; also in matters of personal status, most
importantly marriage and divorce.
In the nineteenth century (1839-1876), the Ottoman government introduced
a series of far-reaching reforms (Tanzimat) to meet the challenges of
social change. The Edict of Humayun, issued in 1856, stated that all
Ottoman subjects were regarded equal before the law, in taxes,
government positions, and military service, regardless of their
religion. Hence, the Ottoman state introduced the concept of
'citizenship'11 and with that – at least on a national level – abolished
the millet regime. The separate status of Muslims and non-Muslims in
family law matters, however, continued to exist, for the Edict of
Humayun reaffirmed that the privileges granted to all the non-Muslim
communities would be maintained.13 In spite of the official abolishment
of the dhimmi status, the millet system was never completely erased in
all parts of the Empire.14 Remnants of the Ottoman millet system can
still be found in varying degrees in Egypt, Lebanon, Israel and Syria today.
The main law in Syria that regulates family relations today is the 1953
Syrian Law of Personal Status (qanun al-ahwal al-shakhsiyya; hereafter
SLPS); it is predominately based on Islamic legal sources, particularly
Hanafi fiqh (Islamic jurisprudence).16 The SLPS is the general law
because it applies to all Syrians, irrespective of their religion
(Article 306 SLPS).17 This means that non-Muslims, for example, also
have to refer to a shar'iyya court (i.e. the competent court to hear
cases under the SLPS) for certain specified matters, including, most
notably, the determination of paternity (nasab) and legal guardianship
(wilaya).
That said, conversely – or perhaps more importantly – Article 306 also
stipulates that, following the subsequent two articles, the Druze
community (Article 307), the Jewish community and the various Christian
communities (Article 308) are exempted from numerous SLPS provisions and
are allowed (instead) to apply their own laws, most importantly with
regard to marriage and divorce. In other words, the various Christian
laws are considered special laws, as exemptions to the general law, ie.
the SLPS. Hence, family relations in Syria are governed by a
multiplicity of personal status laws and courts that regulate matters of
personal status, including marriage, dower, dissolution of marriage,
maintenance, child custody, and succession.
The already complex situation of legal plurality is further complicated
by the unequal position for Muslims and non-Muslims in matters of
personal status. This affects especially the non-Muslim minorities, for
example, in the event of an interreligious marriage or when one of the
(usually Christian) spouses converts to Islam, for example, to obtain a
divorce. When a spouse coverts to Islam (the other way around is not
possible), the SLPS becomes the applicable law and the shar'iyya courts
are considered the competent courts. This also means that when a
non-Muslim father or mother converts to Islam, the religious identity of
the converted parent automatically devolves upon the children.
Consequently, the converted Muslim parent can demand full custody over
the children. In the past, the shar'iyya courts have generally rewarded
such requests in favour of the Muslim parent. Hence, the plurality in
personal status does not entail equality of laws and jurisdictions of
the different religious communities. Rather, it is an imbalanced
plurality, as the SLPS and the shar'iyya courts clearly have supremacy
over the other laws and courts.'
[Esther Van Eijk Ph.D: Unity in Multiplicity: Shared Cultural
Understandings on Marital Life in a Damascus Catholic and Muslim Court,
Erasmus Law Review, ISSUE: 3/4 2013, DOI:10.5553/ELR.000007]
In that, my virtuous reality is unambiguously and clearly sustained by a
dual universal statement of an undiminished tangibility of faith as an
intellectual property in being firstly encapsulated by the knowledge of
a HOMOIOS rather than HETEROS THEORY OF NUMBER consideration, and then
secondarily re-enforced by a universal statement which is a singularity
compliant with a DIVINE FIAT and potentiality as a cosmological /
language consideration of the chronological circumscribing given to the
10 commandments as then defining human consciousness by a cosmological
anthropic principle.
Which is otherwise derived from an opposing metempirical and
metaphysical worldview as a psychological *MINDSET* and social impress
which is a mechanistic contrivance known as a PYTHAGOREAN (BABYLONIAN)
HETEROS mystical conception of the THEORY OF NUMBER as
SOVEREIGN/MARRIAGE and PEACE dynamic, being a binary apparatus
(spermatic and gender) by a CANNON OF TRANSPOSITION effecting a
transformative prototype, that only has a weak notion of the ego as self
identity to any formula of autonomy AS it's REGULATIVE FREE WILL.
---------
9) THIS STATEMENT IS INTUITIVE AND PROFOUNDLY CORRECT:
Wilders has campaigned to stop what he views as the 'Islamisation of the
Netherlands'. He has compared the Quran to Mein Kampf and has campaigned
to have the book banned in the Netherlands.
PYTHAGORAS HETEROS THEORY OF NUMBER BEING A METATHESIS AS CANON OF
TRANSPOSITION IS THE DETERMINED MEANS BY WHICH A DEMIURGE SEEKS TO
THREATEN, DESTABILISE AND OVERTHROW A SOVEREIGNTY BY USE OF MARRIAGE.
Thus in the Pythagorean HETEROS THEORY OF NUMBER, the sacred notion of
marriage according to the religious mysteries of Roman State Religion
and Empire Governance is as a hieros gamos or heirogamy ('holy
marriage') in being the natural and common law entitlement to invoke a
coacervation of the feminine and the masculine within a sexual ritual
that plays out a marriage as between a god and a goddess, especially
when enacted in a symbolic ritual where human participants represent the
deities:
Specifically the union of the sun (6x6 = 36 as the PYTHAGOREAN
TETRACTYS AND COSMOS-WORLD ARCHETYPAL IMPERATIVE / #111 - Runner of the
Sun (Heliodromus): Sol Invictus / Esoteric Number: #666 as the male) and
the moon (9x9 = 81 as ORGANIZATION OF THE MYRIAD OR *NUMBER* OF THINGS /
#369 - Persian (Perses): Moon/Lunar: #3321 as female).
#260 - *Raven* (Corax): Mercury,
#175 - Bridegroom (Nymphus): Venus,
#65 - Soldier (Miles): Mars,
#34 - Lion (Leo): Jupiter,
#369 - Persian (Perses): Lunar,
#111 - Runner of the Sun (Heliodromus): Sol Invictus, and
#15 - Father (Pater): Saturn.
Lunar deities (eg: the Egyptian god Thoth was considered a lunar deity)
can be either male or female, but are usually held to be the opposite
sex of the corresponding solar deity.
Of this TETRAD Pythagoras writes of it as its Root and Principle: for it
is, as we said, the maker and cause of all things; intelligible God,
Author of Celestial and sensible Good. The knowledge of these things
was delivered to Pythagoras by Pythagoras himself.
For this Reason the Word TETRACTYS was used by Pythagoras, and his
Disciples, as a *GREAT* Oath, who likewise, out of respect to their
Master, forbearing his Name, did swear by the person that communicated
the TETRACTYS to them:
'I *SWEAR* BY HIM WHO THE TETRAKTYS (#10) FOUND,
WHENCE ALL OUR WISDOM SPRINGS AND WHICH CONTAINS
PERENNIAL NATURE'S FOUNTAIN, CAUSE AND ROOT.'
It was called KEY-KEEPER OF NATURE, because the universal cannot be
without it; to these Sciences it confers constitution and settlement,
and reconciles them: yea, it is NATURE itself and TRUTH.
HOWEVER THIS SACRED TETRAD has a dependancy upon an alternative and more
equitable alternate HOMOIOS THEORY OF NUMBER as the means to effect it's
METATHESIS AS CANON OF TRANSPOSITION IN PRODUCING ITS HETEROS THEORY OF
NUMBER. And by doing so, it introduces a counterfactual fallacy, and
speculative fallacy and is therefore a hypothesis contrary to fact made
by the demiurge in having no natural and common law impetus for such
ecclesiastical practice as their claimed piety.
As offering a poorly supported claim about what might have happened in
the past or future, if (the hypothetical part) circumstances or
conditions were different. The fallacy also entails treating future
hypothetical situations as if they are fact.
THUS HAVING LOST THEIR SOUL THEY CANNOT NOW EXIT,
In the Platonic, Neo-Pythagorean, Middle Platonic, and Neoplatonic
schools of philosophy, the demiurge is an artisan-like figure
responsible for the fashioning and maintenance of the physical universe.
The term was adopted by the Gnostics. Although a fashioner, the demiurge
is not necessarily the same as the creator figure in the familiar
monotheistic sense, because both the demiurge itself plus the material
from which the demiurge fashions the universe are considered either
uncreated and eternal, or the product of some other being, depending on
the system.
The word 'demiurge' is an English word from demiurgus, a Latinized form
of the Greek dēmiourgos which was originally a common noun meaning
'craftsman' or 'artisan', but gradually it came to mean 'producer' and
eventually 'creator'. The philosophical usage and the proper noun derive
from Plato's Timaeus, written c. 360 BCE, in which the demiurge is
presented as the creator of the universe. This is accordingly the
definition of the demiurge in the Platonic (c. 310–90 BCE) and Middle
Platonic (c. 90 BC – AD 300E) philosophical traditions. In the various
branches of the Neoplatonic school (third century onwards), the demiurge
is the fashioner of the real, perceptible world after the model of the
Ideas, but (in most Neoplatonic systems) is still not itself 'the One'.
In the arch-dualist ideology of the various Gnostic systems, the
material universe is evil, while the non-material world is good.
Accordingly, the demiurge is malevolent, as linked to the material
world. [Wikipedia 2016: Demiurge]
- https://en.wikipedia.org/wiki/Demiurge
Since our Chinese HOMOIOS perspective of the THEORY OF NUMBER as the
mathematical basis to the formulation of the TETRAGRAMMATON schema
already includes this TRIAD imperative of 3-6-9 conveyed by the Egyptian
ENNEAD associated to the deity Thoth.
We can then readily obtain the underlying meta-principles associated to
the Pythagorean METATHESIS AS CANON OF TRANSPOSITION BEING THE IMPETUS
FOR THE HETEROS (ie. gender and spermatic as bifurcated entities) THEORY
OF NUMBER as the explanation given of the symbolic associations made
within the HEXAD. That by such a metathesis which is devised according
to the mathematical dynamic associated to the alternate HOMOIOS THEORY
OF NUMBER providing a dispersed and more equitable male/female
attribution which it considered as being in varying degrees inclusive to
each element.
The Legalists School, the Philosophers of Law, also called hsing ming
chia, who "had absolute faithfulness in reward and punishment as support
for the system of correct conduct," and made no distinction between
kindred and strangers and no discrimination between the honorable and
the humble, but treated them as equals before the law. They emphasized
the power natural to the position of a ruler (shih, especially Kuan Tzu,
sixth century BCE and Shen Tao, 350-275 BCE?) statecraft (shu,
especially Shen Pu-hai, 400-337 BCE?), and law (fa, especially Shang
Chun, 390-338 BCE?), with Han Fei Tzu (280-233 BCE) synthesizing all the
three tendencies.
As being concerned with the creation of the world according to the
Prophet by the determined means of heiros gamos: 'holy marriage' as a
union of heaven and earth by which the demiurge which seeks to threaten,
destabilise and overthrow a sovereignty authority.
By such a dependancy upon an alternative and more equitable alternate
HOMOIOS THEORY OF NUMBER it introduces a counterfactual fallacy, and
speculative fallacy and is therefore a hypothesis contrary to fact made
by the demiurge in having no natural and common law impetus for such
ecclesiastical practice as their claimed piety. As offering a poorly
supported claim about what might have happened in the past or future, if
(the hypothetical part) circumstances or conditions were different. The
fallacy also entails treating future hypothetical situations as if they
are fact.
The names of the HEXAD, are these:
- Form of form
- Articulation of the Universe
- Maker of the soul
- Harmony: because it hath the power to in-generate a vital habit
- Whence it is called it s called HEXAD and Harmony because all souls
are harmonick
The HEXAD is also the symbol of marriage, reconciliation and
concordance, because it is formed by the union of two triangles, one
masculine and the other feminine
The Roman writer Censorinus, who in his 238 CE publication De Die
Natali, claims that the Pythagorean advocate Philolaus (470-385 BCE), as
the principle proponent of the Pythagorean doctrines, considered the
natural year as also consisting of 364 and a half days and consistent
with the Chinese HAN Dynasty (206 BCE-220CE) understanding (#81 x 4.5
days = 364.5 days) of them. [Pythagorean Sourcebook p 171]
Thus we can discern some common elements between the mathematical
dynamic associated to the HOMOIOS {ie. where it is even the
substantiating claim to sovereignty (ie. the Roman Caesar as a son of
God v's Chinese Emperor as the Son of Heaven (ie. the equivalent of the
Son of Man within the Biblical sense) is redefined by the sum as the
pairing of single broken line glyphs: #9 + #27 = #36 being the REALM OF
ITS NATURE AS HEAVEN - FORMULA OF UNIVERSAL LAW, and the sum as the
pairing of double broken line glyphs: #18 + #54 = #72 as SYSTEM'S
COSMOLOGY AS EARTH - FORMULA OF HUMANITY}
The Gender and Spermatic bifurcated male/female entities as then the
focused intention of such a Marriage imperative which is being proposed
by the PYTHAGORAS's HETEROS MICROCOSM, actually consisting of a FORMULA
OF PROGRESSION OF INDIVIDUAL PHENOMENA AS MYRIAD OF THINGS which affects
the SELF IDENTITY - FORMULA OF AUTONOMY and which has it's basis within
the understanding of the SYSTEM'S COSMOLOGY AS EARTH - FORMULA OF HUMANITY:
"Marriage because of the mixture of the first even and the first odd:
For marriage procreates by a male and female; so this number is
generated of PENTAD - #3 - NATURE SURMOUNTS NATURE: {GIMEL (DOUBLE -
NATURE REJOICES IN ITS NATURE {#5 - ACT OF NATURE}) / THRONES (Gk.
Thronos - a stately seat; by implication power or (concretely) a
potentate:--seat, throne)} which is odd and called male, and of #2 -
NATURE REJOICES IN ITS NATURE: {BETH (DOUBLE - NATURE CONTAINS NATURE
{#4 - NATURE AMENDED IN ITS NATURE}) / Cherubim (Gk. Cheroubim - a
cherub or imaginary figures which covered the mercy seat to the Ark of
the Covenant [Exodus 25:17-22] and from where God communed with Israel)}
and is called female.
For twice 3 makes #6 - FORM OF NATURE / NATURE SURMOUNTS NATURE: {VAV /
*POWERS* (Gk. Arche - a commencement, or (concrete) *chief* (*in*
*various* *applications* *of* *order*, *time*, *place* *or*
*rank*):--beginning, corner, (at the, the) first (estate), *magistrate*,
power, principality, principle, rule)}
The first four numbers symbolize the musica universalis and the Cosmos
or World as:
(1) *MIND* (ANOTHER GODDESS AS MICROCOSM) as Unity (MONAD) comprising 1
+ 2 = 3 [#15 (#6 as sum of line reduction and #9 as esoteric number
reduction)]
(2) SCIENCE (MUTLI-DEITY) as DUAD – Power – Limit/Unlimited
(peras/apeiron) comprising 3 + 4 = 7 or as the Pythagorean Theorem 5²
(#65) = 4² (#34) + 3² (#15)
A Pythagorean TRIPLE has three positive integers a, b, and c, such that
a² + b² = c². In other words, a Pythagorean triple represents the
lengths of the sides of a right triangle where all three sides have
integer lengths. The following is a list of primitive Pythagorean
triples with values less than 100:
(3, 4, 5), (5, 12, 13), (7, 24, 25), (8, 15, 17), (9, 40, 41), (11, 60,
61), (12, 35, 37), (13, 84, 85), (16, 63, 65), (20, 21, 29), (28, 45,
53), (33, 56, 65), (36, 77, 85), (39, 80, 89), (48, 55, 73), (65, 72, 97)
#15 - Father (Pater): Saturn (#6 as sum of line reduction and #9 as
esoteric number reduction)
#34 - Lion (Leo): Jupiter (#7 as sum of line reduction and #1 as
esoteric number reduction)
#65 - Soldier (Miles): Mars (#2 as sum of line reduction and #1 as
esoteric number reduction)
According to the Occult Encyclopedia of Magic Squares (2009) which gives
an interpretation of Islamic belief as being entirely foundational and
dependent upon the Pythagorean esoteric doctrines: "The first thing we
discover is that the esoteric numbers of all seven magic squares as the
macrocosm conveying the realm of physical phenomena which are reduced by
the Pythagorean esoteric method to the numbers one and nine. The number
nine represents the end of things. It is the last number in the single
digit sequence, after which a new sequence starts. The number one
represents the beginning of all things. It is often associated to the
Godhead.
Sages of the past believed that magic squares mathematically represented
divine order and harmony. They were right, for each square holds within
its body the energy of Alpha and Omega. Some squares are Alpha squares
and some are Omega squares. If the start with the first mathematical
possible magic square the number pattern found within the squares is 911
(ie. thus each triad as above: #15 ... #34 ... #65 constitutes a
categorical imperative with an intention to pursue a continuous flow of
determined action). If we assume that the squares sized 1x1 and 2x2 do
exist on some metaphysical level, then sequence is 119. Either way,
this pattern repeats itself through the squares until infinity.
Let's look at the pattern of Pythagorean reduced values for the sums of
any line. Starting with the 3x3 magic square, you will notice a pattern
that consists of non-repeating first nine digits which is a different
sequence from their natural one: 6-7-2-3-4-8-9-1-5. Once you reach
five, you will start again with the number 6 and the pattern continues
until infinity.
If we assume the existence of the hypothetical 1x1 and 2x2, then the
actual sequence would start at one. It would be like this:
1-5-6-7-2-3-4-8-9. This sequence would begin with Alpha and end with
Omega and with the digits in between constituting the remaining seven
numbers, but in a different sequence from that with which we are
familiar. The number 15 was associated with one of the oldest
Divinities in human history, as usually the ancient Goddess of the Near
East. Actually, the cuneiform for the number and the name of the
Goddess was interchangeable:
"In fact, in ancient times, the goddess and god were known as *ALLAT*
and *ALLAH*, or what would better be termed as deities representing
'husband and wife'." ["Allah, Divine or Demonic? Chapter Fifteen".
Balaams-ass.com]
Let us look again at how the primal 3x3 = #15 square is constructed.
This time we'll keep in *MIND* that Pythagoras mystical numerology
considered odd numbers masculine and even numbers feminine as the
HETEROS basis to the THEORY OF NUMBER as an transformative prototype
made against the DIVINE created natural order expressing by an AUTONOMY
OF WILL. Which is from the context of the narrative historically
recorded in relation to Pythagorean symbolic belief in the Tetractys,
that it's source conformed with the mathematical and meta-properties as
the constituency of the alternative equitable HOMOIOS basis to the
THEORY OF NUMBER (ie. as the intersperses of male and female as
constituting each number), and therefore altering the natural ordered
definition by acting against Nature through: "*INTRODUCING* *MANY*
*FORMS* *BY* *ALTERING* *AND* *CHANGING* *IT*"--As they admit themselves.
The even numbers (feminine) within the primal 3x3 = #15 square appear in
the corners, containing the odd numbers (masculine). This is a
mathematical symbol of the act of sacred union or marriage. Where the
male cross is contained by and united in the female womb.
Where does the esoteric number 119 fit in all this? The number 119 is
the result of multiplication of seven by seventeen. The sacred and
revered number seven as the PYTHAGOREAN HEPTAD:
- FORTUNE, OCCASION: because it occurs casually and opportunity to every
thing. Whatsoever is best amongst sensible things, by which the seasons
of the year and their periods, are orderly complete, participates of the
Hebdomad, the moon having 7 days, measures all time.
- MOTHERLESS, VIRGIN, MINERVA: as being a virgin, unmarried, not born of
a mother (odd number), nor of a father (even number); but out of the
Crown or top of the Father of all, MONAD.
- CUSTODY: because the stars which guard the Universe are seven
The sacred and revered number seven has an extended association with the
Goddess, especially in the Lady of Love aspect. It is the number of
Venus of Nature. According to the Romans, the number seventeen
represented death and misfortune. Thus, we are seeing a combination of
life and death within the Pythagorean HETEROS system of esoteric number
reductions as to the existence of a murderous intent as a motive
associated to the implementation of the progression of magic square
based macrocosm and planetary associations intrinsic to the Roman
Religious Mysteries and it's ambitions for Empire Governance.
And according to the Apostle Paul, this Pythagorean binary (gender and
spermatic) HETEROS formulation has no connection as compliance with God
Almighty or the Heaven-Earth-Son dynamic embodiment within the personage
of Jesus {He is saved/A saviour; a deliverer} of Nazareth {Sovereign;
one chosen or set apart; separated; crowned; sanctified} which is
implied by the microcosm as three higher numbers of the DECALOGUE. That
stand for the invisible and metaphysical world as the chronological and
metempirical philosophical basis being the logical grounding of infinity
by means of a figurative syllogism concerning those things which are
within the Heavenly realm expressed as the microcosm (TRIAD) associated
to the cosmogony and it's corresponding relationship to the macrocosm
(SEPTET).
But is it in any way sacred, in having a reverence for the Almighty God
or just the Pythagorean [Babylonian] HETEROS THEORY OF NUMBER whoredom
as the Kabbalistic Tree of Life conveys the #9th SEFIROT as YESOD being
the PROCREATIONAL FOUNDATION and which is otherwise compatible with the
Pythagorean ENNEAD (ie. because nine months complete the infant), but
nevertheless loses any sense of its internal dynamic comprising an
implied TRIAD microcosm imperative and SEPTET macrocosm as a
cosmological understanding of an intellectual TETRAD which is implicit
within the expression of the 4th Commandment as "Remember the Sabbath
day to keep it holy".
The ancients considered the TRIAD sacred, because it contains the MONAD
and DUAD in perfect balance and harmony.
- Coacervation (ie. Latin cum '(together) with' + acervus 'heap') of
Unities:
- Saturnia:
- Marriage: friendship, peace, concord, because it collects and unites,
not similiars, but contraries;
And which were made in accordance with the FORM OF FORMS defined by the
Pythagorean TETRAD as only being an intellectualism as the root cause
for the sophistic artifice known as the HETEROS THEORY OF NUMBER and
categorical imperative which was assisted by a fore-knowledge of the
mathematical tetragrammaton schema to an equitable formulation of number
which was deployed by the Chinese Daoist alternate HOMOIOS THEORY OF
NUMBER which he modelled course of nature as then the suitable basis to
their empire governance.
(3) OPINION (PANTHEOS 'the Universe as God' in which I exit as
co-joined and regard as Divine) as Harmony (TRIAD) comprising 5 + 6 = 11
which is described in the PENTAD as the definition of NATURE associated
to the symbolic of THREE EARS OF *WHEAT* which appears within the
depictions of the Mithraeum where the *CENTREPIECE* was a representation
of Mithras killing a sacred *bull*, called the tauroctony": "NATURE
because multiplied by itself, it returns into it self. For as Nature
receiving *Wheat* in seed, and introducing many forms by altering and
changing it, at last returns it *Wheat*, at the of the whole mutation
restoring the beginning. So whilst other numbers multiplied in
themselves, are increased and end in other numbers, only #5 - ACT OF
NATURE / NATURE REJOICES IN ITS NATURE: {HE / *VIRTUES* (Gk. Arete -
excellence (intrinsic or attributed):--praise, virtue)} and #6 - FORM OF
NATURE / NATURE SURMOUNTS NATURE: {VAV / *POWERS* (Gk. Arche - a
commencement, or (concrete) *chief* (*in* *various* *applications* *of*
*order*, *time*, *place* *or* *rank*):--beginning, corner, (at the, the)
first (estate), *magistrate*, power, principality, principle, rule)}
multiplied by themselves, represent, and retain themselves.
Mithraism, by its reliance upon planetary associations and the inclusion
of the specific grades commencing with #15 - FATHER (PATER): Saturn
defined within the PYTHAGOREAN SYMBOLISM ASSOCIATED TO THE TETRAD and
the #175 - BRIDEGROOM (NYMPHUS): Venus defined within the PYTHAGOREAN
SYMBOLISM ASSOCIATED TO THE PENTAD:
- ALTERATION: Light, because it changed that which was separated
threefold, into the identity of its sphere, moving circularly, and
in-generating light.
- JUSTICE: because it divides #10 into two equal parts.
- THE LEAST AND TOP OF LIVELIHOOD
- NEMESIS : because it distributes conveniently the Celestial, Divine,
and natural elements.
- VENUS, GAMELIA, ANDROGYNIA, CYTHEREA (APHRODITE), ZONEIA, MARRIAGE:
because it connects a masculine and feminine number consisting of DUAD
the first even and TRIAD the first odd
- PRESIDENT OF CIRCLES: The dispersal of the majority Angel names within
Islam have a suffix 'AL' which is a word for God and Il in the Canaanite
language. But in Arabic it is given a value of #41 as the *CENTRE*
characteristic of the #369 magic square and specific JINNS are only a
computational contrivance which is calculated based on a subtraction of
the angelic suffix from the number of degrees in a circle.
- SEMI-GODDESS: not only as being the half of #10 (which is divine, but
for that it is placed in the middle.
- TOWER OF JUPITER: Custody of Jupiter, Throne of Jupiter from the
*GREAT* power which the *CENTRE* hath in the Universe, being able to
restrain the general Circular Motion, as if the Custody of the Maker of
all things were constituted therein;
- FIRM AXIS
- IMMORTAL, PALLAS: implying the fifth essence.
- CORDIAL: from similitude with the heart.
- PROVIDENCE: because it makes unequals equal.
- SOUND: the fifth being the first diastema.
We can further deduce in relation to the Pythagorean HETEROS
articulation of the metaphysical and cosmological THEORY OF NUMBER which
then had a recourse to a progression of Magic Squares, beginning with
3x3 = #15 as the mathematical and only substantive proof of it being A
SACRED MARRIAGE TOGETHER WITH THE KABBALISTIC ASSOCIATED ATTRIBUTED
NOTION OF SOVEREIGNTY AS CAUSAL SEAT FOR EMPIRE GOVERNANCE BY THIS
DIALECT PROTOTYPE PENTAD - #3 - NATURE SURMOUNTS NATURE: {GIMEL (DOUBLE
- #2 - NATURE REJOICES IN ITS NATURE {#5 - ACT OF NATURE}) / THRONES
(Gk. Thronos - a stately seat; by implication power or (concretely) a
potentate:--seat, throne)} as source and the notion of any divinely
attributed basis as its religiosity is ascribed to sacred marriage is
deduced as a conception of Equilibrium of Unities.
"And Jesus answered them, saying, The *HOUR* is come, that the Son of
man should be glorified. Verily, verily, I say unto you, Except a corn
of *wheat* fall into the ground and die, it abideth alone: but if it
die, it bringeth forth much fruit. He that loveth his life shall lose
it; and he that hateth his life in this world shall keep it unto life
eternal. If any man serve me, let him follow me; and where I am, there
shall also my servant be: if any man serve me, him will my Father honour.
Now is my soul troubled; and what shall I say? Father, save me from this
*HOUR*: but for this cause came I unto this *HOUR*.
Father, glorify thy name. Then came there a voice from heaven, saying, I
have both glorified it, and will glorify it again. The people therefore,
that stood by, and heard it, said that it thundered: others said, An
angel spake to him. Jesus answered and said, This voice came not because
of me, but for your sakes. Now is the judgment of this world: now shall
the prince of this world be cast out.
And I, if I be lifted up from the earth, will draw all men unto me. This
he said, signifying what death he should die. The people answered him,
We have heard out of the law that Christ abideth for ever: and how
sayest thou, The Son of man must be lifted up? Who is this Son of man?
Then Jesus said unto them, Yet a little while is the light with you.
Walk while ye have the light, lest darkness come upon you: for he that
walketh in darkness knoweth not whither he goeth. While ye have light,
believe in the light, that ye may be the children of light. These things
spake Jesus, and departed, and did hide himself from them." [John
12:23-36 (KJV)]
Mithras had the original perennialist identity of the god of light and
this was gradually intensified until he appeared as the figure of Sol
Invictus.
This number represents all superior and inferior beings; for it is
either the Supreme God, or the *MIND* born of God, wherein are contained
the species of all things, or the Soul of the World, which is the
fountain of all Souls, or Celestials, down to us; or it is Terrestrial
Nature, and *SO* *THE* *PENTAD* *IS* *REPLETE* *WITH* *ALL* *THINGS*:
+ 0, 81, 9(9²+1)/2 = #369 {ie. ORGANIZATION OF THE MYRIAD OR *NUMBER* OF
THINGS}
And the title of that first/final grade within the Mithras Mysteries
conveys the name of Father (Pater) and to which, is associated the
conclusion of the series of Magic Squares is 9x9 = #369 as intrinsic to
the formulation of the Greco-Roman Magic Square, exhibiting (eg:
CHI-RHO) the Pythagorean Metaphysical 3x3 = #15 characteristics as the
entire cause of their wisdom and understanding, and which accordingly is
claimed as being the Ignorance informing itself as to the Cosmic Order
and the basis for Roman Imperial Governance.
The bind letters, or monogram, CHI-RHO was also known as the labarum of
Constantine 285-337 CE, being an adaptation of an already existing
cavalry standard of the Roman army who, in venerating their insignia,
swore by them and set the ensigns before all the gods [Tertellian (c.
200 CE) Apology 16; Habakkuk 1:15-16; cf 1QpHab VI:3-3].
This pagan emblem typifies the chronological or seasonal rituals (birth,
*SACRIFICE* and salvation) made to the planet Saturn as associated with
the Greek originating Chronos, Orphic-Pythagorean and Mithras Mysteries,
and were merely replaced by Christian symbols, becoming one of the most
prominent of Christian symbols and can still be seen in almost any Roman
Catholic Church [cf. Catholic Encyclopedia]
A pottery fragment bearing Christian symbols from Roman Britain has been
found among a number of forgotten fragments originally unearthed in the
town of Brentford, west London.
The piece, while unexceptional in its construction, has been described
as a 'tantalising find' because it sheds light on the spread of
Christianity from London, known as Londinium, in the 4th century.
The artefact has a Christian symbol scratched into it and this suggests
there were followers of Christ living in Brentford in Roman times.
----------
But nevertheless it adequately serves as our exemplar in the anti-thesis
consideration of there being a metempirical and metaphysical as an
empowering reality of time no longer:
"And he had in his hand a little book open: and he set his right foot
upon the sea, and his left foot on the earth, And cried with a loud
voice, as when a lion roareth: and when he had cried, seven thunders
uttered their voices. And when the seven thunders had uttered their
voices, I was about to write: and I heard a voice from heaven saying
unto me, Seal up those things which the seven thunders uttered, and
write them not. And the angel which I saw stand upon the sea and upon
the earth lifted up his hand to heaven, And sware by him that liveth for
ever and ever, who created heaven (ie. THE MAJOR PREMISE
{YANG/FATHER/HEAVEN/MALE/FORM - Formula of Universal Law), and the
things that therein are, and the earth (ie. THE MINOR PREMISE
{YIN/MOTHER/EARTH/FEMALE/MATTER - Formula of Humanity}), and the things
that therein are, and the sea (ie. THE MINOR PREMISE
{YIN/MOTHER/EARTH/FEMALE/MATTER - Formula of Humanity}), and the things
which are therein, *THAT* *THERE* *SHOULD* *BE* *TIME* *NO* *LONGER* (ie.
THE FORMULA OF PROGRESSION / *AVOID* *SPIRITUAL* *ADULTERY* *AS*
*HETERONOMY* *AGAINST* *AUTONOMY* RELATING TO TETRAGRAMMATON HIERARCHY
VALUE AS HOMOIOS THEORY OF *NUMBER* IN BEING THE DISCRIMINATING NORM
(HUMAN NATURE) AS OBJECTIVE GROUNDING OF INFINITY IN NOT ONLY GIVING
ORGANIZATION OF THE MYRIAD OR *NUMBER* OF THINGS (WAN WU) OF SOCIETY AND
NATURE.
BUT ALSO AS THE COGNITIVE ASCENT GIVEN IN THE RECOGNITION OF THE BINDING
NORM (NORMA OBLIGANS -"FOR THE SON OF MAN IS LORD EVEN OF THE SABBATH
DAY." [Matthew 12:8 (KJV); Mark 2:28; Luke 6:5]) AS OUR ACQUIESCE TO THE
CONSIDERATION OF IT AS THE MANIFESTING NORM (NORMA DENUNTIANS) AS REAL
SUBJECTIVE GROUNDING OF INFINITY IN THE CONSENSUS OF CONSCIOUS REALITY
THAT IT IS THE MEANS BY WHICH THE HOMO[IOS] SAPIEN[T] IS INSTANTIATED AS
EXISTENCE WITHIN THE TEMPORAL REALITY AS THEN THE CAUSE FOR REASONING
AND RATIONALITY.
) But in the days of the voice of the seventh angel, when he shall begin
to sound, the mystery of God should be finished, as he hath declared to
his servants the prophets.
And the voice which I heard from heaven spake unto me again, and said,
Go and take the little book which is open in the hand of the angel which
standeth upon the sea and upon the earth.
And I went unto the angel, and said unto him, Give me the little book.
And he said unto me, Take it, and eat it up; and it shall make thy belly
bitter, but it shall be in thy *MOUTH* sweet as honey.
And I took the little book out of the angel's hand, and ate it up; and
it was in my *MOUTH* sweet as honey: and as soon as I had eaten it, my
belly was bitter.
And he said unto me, 'Thou must prophesy again before many peoples, and
nations, and tongues, and kings." [Revelation 10:2-11 (KJV)]
"Forasmuch then as Christ hath suffered for us in the flesh, arm
yourselves likewise with the same *MIND*: for he that hath suffered in
the flesh hath ceased from sin; *THAT* *HE* *NO* *LONGER* *SHOULD*
*LIVE* *THE* *REST* *OF* *HIS* *TIME* *IN* *THE* *FLESH* *TO* *THE*
*LUSTS* *OF* *MEN*, *BUT* *TO* *THE* *WILL* *OF* *GOD*. For the time
past of our life may suffice us to have wrought the will of the
Gentiles, when we walked in lasciviousness, lusts, excess of wine,
revellings, banquetings, and abominable idolatries:
Wherein they think it strange that ye run not with them to the same
excess of riot, speaking evil of you:
Who shall give account to him that is ready to judge the quick and the
dead.
For this cause was the gospel preached also to them that are dead, that
they might be judged according to men in the flesh, but live according
to God in the spirit.
But the end of all things is at hand: be ye therefore sober, and watch
unto prayer.
And above all things have fervent charity among yourselves: for charity
shall cover the multitude of sins. Use hospitality one to another
without grudging. As every man hath received the gift, even so minister
the same one to another, as good stewards of the manifold grace of God.
If any man speak, let him speak as the oracles of God; if any man
minister, let him do it as of the ability which God giveth: that God in
all things may be glorified through Jesus Christ, to whom be praise and
dominion for ever and ever. Amen.
Beloved, think it not strange concerning the fiery trial which is to try
you, as though some strange thing happened unto you:
But rejoice, inasmuch as ye are partakers of Christ's sufferings; that,
when his glory shall be revealed, ye may be glad also with exceeding
joy. If ye be reproached for the name of Christ, happy are ye; for the
spirit of glory and of God resteth upon you: on their part he is evil
spoken of, but on your part he is glorified.
But let none of you suffer as a murderer, or as a thief, or as an
evildoer, or as a busybody in other men's matters.
Yet if any man suffer as a Christian, let him not be ashamed; but let
him glorify God on this behalf.
For the time is come that judgment must begin at the house of God: and
if it first begin at us, what shall the end be of them that obey not the
gospel of God?
And if the righteous scarcely be saved, where shall the ungodly and the
sinner appear?
Wherefore let them that suffer according to the will of God commit the
keeping of their souls to him in well doing, as unto a faithful
Creator." [1 Peter 4:1-19 (KJV)]
AND THE #15 - FACTS ON #111 - SUNDAY SACREDNESS, #65 - REPENTANCE (#666
- NERO / SAME SEX MARRIAGE) AND THEIR BEING #34 - CHRIST-MURDERS.
It is also believed that in 65 CE, Nero crowned all his other
debaucheries by his first same sex marriage made in addition to his
undertaking of its conventional form.
1) Jesus Christ's (prior to 34 CE) wilderness temptation, was a refusal
of the Satanic prerogative (ie. as a dependency on the Pythagorean
HETEROS Theory of Number and its reliance upon the progression of #15
... #369 as faux-sophistic wisdom) which is against the Sovereignty of
Roman Empire Governance as the KINGDOMS (BASILEIA) of the WORLD
(OIKOUMENĒ) all this power (EXOUSIA).
It is made in deference for the HOMOIOS basis to the Theory of Number as
more appropriately constituting the *MIND* created in the similitude and
image of the Creator God as the Father (GODHEAD/Divine Nature as *MIND*)
[Luke 4:5-24 (KJV); Romans 1:16-32; James 3:5-9 (KJV)]
2) The Apostle Paul (53-57 CE) states within his Letter to the
Corinthians, and I paraphrase:
Conscience, I say, not thine own, but of the other: for why is my
liberty judged of another man's conscience? For if I by grace be a
partaker, why am I evil spoken of for that for which I give thanks?
*WHATSOEVER* (ie. a kind of, any man, thing, thing at all) *YE* *DO*
(ie. *BAND* *TOGETHER* [ie. form a group or unite such as marriage]),
*DO* *ALL* *TO* *THE* *GLORY* *OF* *GOD*." [1 Corinthians 10:27-33 (KJV)]
3) The Apostle Paul (57–58 CE) states it plainly within his Epistle to
the Romans Chapter 1, as being a misapprehension over encapsulation of
knowledge as HETEROS v's HOMOIOS Theory of Number [Romans 1:16-32]
4) Jesus said, "Render unto Caesar that which is Caesar's, and to God
that which is God's." [Luke 20:25]
Which bestows upon same sex marriage a recognition of an authority (ie.
Emperor Caesar Nero's power of veto and a sense of infallibility to his
person by the attributions: sacrosanctity, inviolability) as a power to
invoke it as a civil right, which was recognized by Jesus of Nazareth by
virtue of a face and inscription upon the coin.
INVOKE (verb)
Cite or appeal to (someone or something) as an authority for an action
or in support of an argument:
- call on (a deity or spirit) in prayer, as a witness, or for inspiration.
- call earnestly for: she invoked his help against this attack.
- summon (a spirit) by charms or incantation.
- give rise to; evoke
5) Being the principles of civil and ecclesiastical status and
authorities later adopted by the Pope as the head of the Roman Catholic
Church and it's city-state empire who similarly adhere to those same
Pythagorean (Babylonian) HETEROS THEORY OF NUMBER as the basis for
sacred marriage and SOVEREIGN PRINCIPLES of ROMAN EMPIRE GOVERNANCE and
which has pervaded Europe (and beyond), has been discredited by being
God Almighty blasphemous, Christ deniers and murder within their culture
faux-religious which derived from either a belief, disbelief or non-belief
In an attempt to overcome the state of deprivation and perverse
depravity which is otherwise evident by their absence.
Can anyone say: Hypocrisy?"
And we know from the Biblical record, that this practice of an esoteric
concept of *ENLIGHTENMENT* as magic mysticism was in opposition to the
"word of the Lord" which had to overcame it, as it is written:
"Moreover, many people who had practiced magic gathered their books and
burned them in front of everybody. They estimated the price of them and
found they were worth 50,000 silver coins.
In that way the word of the Lord kept spreading and triumphing. " [Acts
19:19--20 (ISV)]
And I note from the Occult Encyclopedia of Magic Squares: Planetary
Angels and Spirits of Ceremonial Magick that these same elements of
mysticism as idolatry (for which their books burned and we know in the
present day, just what happens when you do that to the Koran) are
foundational philosophical/theosophical architectures intrinsic to Islam.
And is associated by the very conception of the evil as Satan being a
notion derived entirely from such a system of daemonic and angelic
entities conveyed by a practice of belief, which finds itself reliance
upon the use Magic Squares. As then the very basis for their religious
practice of pilgrimage as the cleansing of one's soul by the stoning of
Satan as the Hajj each year.
By clearly conveying indisputable aspects of history especially in
regard to the implied civil and religious right to marriage given by the
Roman State and its religious regard for Caesar, given Emperor Nero's
same sex marriage of 65CE. Which are plain for all to see, we then have
a reference by which we can judge the merit and validity of
parliamentarian's statements of opposition on insubstantial, false and
delusional historical and traditional grounds.
That the elected head of the Roman Catholic has bestowed himself the
ecclesiastical titles of Pontifex, Pontifex Maximus and from the
Mysteries the title of Pater (Father) and therefore he can hardly ignore
the fact, the Roman Caesar by his example has given a "divine imprimatur
(as bearing the image and authority of Caesar)" as clear understanding
the practice of same sex marriage has an implied civil and religious
right granted by the Empire as the Roman State.
In considering the designated Biblical sacred name of God by the
Tetragrammaton of the letters YHVH, one must therefore ask the obvious
question by which formulation of Number, either the Pythagorean Symbolic
Mystical schema as HETEROS or the DAOIST Tetragrammaton HOMOIOS
formulation, is the Godhead manifestly known by?
And according to the Apostle Paul, has no connection in compliance with
God which is conveyed by the microcosm three higher numbers of the
Decade stand for the invisible and metaphysical world as the
chronological and metempirical philosophical metaphysical basis being
the logical grounding of infinity by means of a figurative syllogism
concerning those things which are within the Heavenly realm expressed as
the microcosm (TRIAD) associated to the cosmogony and it's corresponding
relationship to the macrocosm (SEPTET).
As to what constitutes the substantial form (forma substantialis) of the
formal cause (causa formalis) as to the quintessential first material
(materia prima: Anthropic Cosmological Principle as the absolute
generalized basis of all subsequent individualization that is utterly
potential and is devoid of all attributes or qualities) which is then
the *MIND* as intellectualised universal form (universalia forma), idea,
shape or pattern of the essential or natural image of God (imago Dei
essentialis sive naturalis: that archetypal principal perfections of
righteousness, holiness and wisdom as the likeness or resemblance to God
in which man was originally created).
Which then results in the second matter (materia secunda) as the basis
for all material existence (essentia: indicates the entire whatness of a
thing including the materiality or spirituality as its substantia) as
the integrity and authenticity of being within the world and living in
compliance (status integritatis) as obedience with the terms of the
innate *MORAL* (lex moralis primordialis: which as a habit and capacity
of will by its exercise of intellect as being primarily intentioned to
be regulated by the innate understanding which grasps the basic
principles of the *MORAL* law and spontaneously acts according to the
dictates as wants and desires of conscientia) and the natural law (ie.
the universal *MORAL* law either impresses by God upon the *MIND* of all
the people or immediately discerned by the reason in its encounter with
the order of nature) as a covenant of nature (foedus naturae: predicated
on the original integrity of human nature and its capacity for obedience
under the terms if the innate *MORAL* or natural law) bestowed upon us
by the graciousness of God
What advice or counsel of the church (consilia evangelica) would they
give on various *MORAL* issues as their claim to a higher obedience than
the natural law (ie. on the basis of Pythagorean HETEROS THEORY OF
NUMBER) which is required by others who follow the counsels to perform
acts of merit and who are thereby given a *GREAT*er certainty of
salvation than those who merely follow the commands of the law. And
what then is the character of the forma corporis of your archetypal son
of man in relation to your representations (conscientia erronea: erring
conscience of the reprobate *MIND* which misidentifies the good) as
claims made of Jesus {He is saved/A saviour; a deliverer} of Nazareth
{Sovereign; one chosen or set apart; separated; crowned; sanctified}, in
being then the full embodiment of this Divine *MIND* as an AUTONOMY OF WILL?
THUS WE CAN RIGHTLY CONCLUDE IN RELATION TO THEIR ANTI GAY BIBLICAL
DOGMA, THAT "THERE ISN'T AN OUNCE OF THEIR INTERPRETATION OF THE HOLY
TEXT BEING TRUE".
The proposition that this microcosm which is encapsulated as a dynamic
within our broader tetragrammaton knowledge of the ternary HOMOIOS
rather than its binary HETEROS THEORY OF NUMBER consideration as it's
public proclamation of accomplishment, I had considered it's earlier
origins (if not earlier) at the time of King Wen of Zhou (1152-1056 BCE)
and therefore has an intellectual dependence on the DAOist HOMOIOS
THEORY OF NUMBER for it's CANON OF TRANSPOSITION and this will be
exhibited within the metaphysical poetic narrative of the thesis known
as the CANON OF SUPREME MYSTERY text which was published within 4 BCE
and provides expansive detail of the I-CHING/TAO TE CHING amalgam.
Isis was the *GREAT* Mother of God(s) and all abominations of chaos, the
Serpent of Chaos, the Ancient One. And is the Dark Goddess who was also
often depicted carrying a phallic object which identifies the male
emblem with its solar origin as a symbol of the Sun. Therefore, she
carries the sun under her veil for she is the *GREAT* Mother to the Son
of the Sun as Horus who she also nurses on her breast for she is the
Moon Goddess or the Goddess of darkness, and chaos.
From antiquity, the mythological depictions of these two planets have
always conveyed them as fighting one another. It is in Ancient Egyptian
mythology where we find that Set kills his brother Osiris. Hence, the
darkness and chaos (Set who is Saturn) kills the light and order (Osiris
who is Jupiter). These same planetary and earthly battles were carried
on by the Greeks, with Jupiter being assigned to Zeus who thusly battles
his brother Cronus, and even banished his own son Prometheus to an
island where his liver fed on by eagles for the grievous sin of teaching
mortals the secret arts and their meaning.
- http://gnosticwarrior.com/isis.html
In Ancient Egyptian mythology, the god named Osiris is the SO BELOW
(earth) representative of the AS ABOVE king of all the planets, Jupiter.
The god Osiris on earth through mythology represents the planet Jupiter
in the heavens. Osiris is he who is permanently benign and youthful, the
creator god, the lord of love, the lord of silence, god of the
afterlife, the underworld and the dead. In Greek Mythology, they had
assigned Jupiter to their god Zeus who they had also called the "Morning
Star and Light Bringer." Osiris is the mythological husband of the
goddess Isis who represents the Moon, planet Venus, and the star Sirius.
Osiris is also the father of the god of truth and light, Horus. In
Egyptian mythology, we find Osiris as the Creator, his son Horus the
Preserver, and his brother Typhon the Destroyer. The name Typhon is
assigned to Osiris's brother whose name is Set (Set, Seth, Shaitan, or
Molech), which is where we get the modern word for who Westerners call
'Satan or the Devil.'
Set is the SO BELOW of the planet on the AS ABOVE called Saturn. Hence,
the gods Set, Satan, the Devil and Saturn are all one and the same. Just
like Osiris of the Egyptians, Zeus of the Greeks, Yahweh of the
Israelites, and Jove to the Romans are all just different allegorical
names from different ancient cultures, which all represent the very same
one planet we know of today as Jupiter.
In that, my virtuous realty is unambiguously and clearly sustained by a
dual universal statement of an undiminished tangibility of faith as an
intellectual property in being firstly encapsulated by the knowledge of
a HOMOIOS rather than HETEROS THEORY OF NUMBER consideration, and then
secondarily re-enforced by a universal statement which is a singularity
compliant with a DIVINE FIAT and potentiality as a cosmological /
language consideration of the chronological circumscribing given to the
10 commandments as then defining human consciousness by a cosmological
anthropic principle.
Which is otherwise derived from an opposing metempirical and
metaphysical worldview as a psychological *MINDSET* and social impress
which is a mechanistic contrivance known as a PYTHAGOREAN (BABYLONIAN)
HETEROS mystical conception of the THEORY OF NUMBER as
SOVEREIGN/MARRIAGE and PEACE dynamic, being a binary apparatus
(spermatic and gender) by a CANNON OF TRANSPOSITION effecting a
transformative prototype, that only has a weak notion of the ego as self
identity to any formula of autonomy AS it's REGULATIVE FREE WILL.
Once again, I stress that I am not an Egyptologist and will always
acquiesce to the opinion of those with the appropriate archaeological
and education skills. But I wish to convey a further consideration upon
another image which has also gotten me perplexed and I thought it
prudent to urgently bring this observation to your immediate attention:
1) Firstly I will summarize the thought that I have previously raised
with you made in relation to an image also associated to the Egyptian
Mysteries belief which is obtained from page 45 of a book titled "The
Seventy *GREAT* Mysteries of Ancient Egypt." [(C) 2003 Thames & Hudson
Ltd, London as ISBN 0-500-05123-2].
That OSIRIS (#34 CE = JUPITER) is here depicted "enthroned as king of
the Dead, according to a Book of the Dead (a funerary papyrus). He is
worshipped by the dead man and his wife, who have passed over to the
afterlife by following in Osiris' footsteps." [p 198]
- https://drive.google.com/open?id=0BzRmc7Bm7indMFdibEl6MDU0RWM
According to a Book of the Dead (papyrus) it is shown as equating the
serpent meta-descriptor prototype as being the equivalent of ROSH HA SATAN.
In my view, the 6 series of images which are especially and immediately
to the left of the wife (and those of above) are not hieroglyphs in the
linguistic sense, but might be considered as perhaps serving as a recipe
of meta-descriptor prototypes and therefore the equivalent of that which
I had earlier identified, form the quintessence of the Chinese DAOist
perspective, in having the H64 Hexagram / #81 Tetragrammaton dynamic as
a correspondence to the progression of magic squares:
#15 CE, #34 CE, #65 CE, #111 CE, #175 CE, #260 CE = I CHING AS H64
META-DESCRIPTOR PROTOTYPES, #369 CE = DAO TE CHING AS #81
META-DESCRIPTOR PROTOTYPES
2) This SECOND image related to the Egyptian Mysteries belief is
obtained from page 15 of this same book and is made in relation to "the
mirror image scenes, where Ahmose makes offerings to Queen Tetishery on
the geometric stela upon which the Jewish Torah geometric Kabbalistic
Tree of Life (ie. 22 HEBREW LETTERS/10 SEFIROT) as indestructible
thought atom can be superimposed upon the image in an equivalent manner
to ENNEAD geometric image is also being imposed upon the hieroglyph of
THOTH, as to revealing it's actual intellectual conception.
- https://drive.google.com/open?id=0BzRmc7Bm7inddzlmb3JUc3VvRTg
That this image with its clearly segmented columns, might also be
considered as perhaps serving as further narration of those same
meta-descriptor prototypes which I have already raised as hypothetical
consideration and therefore they were readily known for some time prior.
According to Wikipedia: Tetisheri was the matriarch of the Egyptian
royal family of the late 17th Dynasty and early 18th Dynasty.
Tetisheri was the daughter of Tjenna and Neferu. The names of
Tetisheri's parents are known from mummy bandages found in TT320. She
was selected by Senakhtenre, despite her non-royal birth, to be not only
his wife but his *GREAT* Royal Wife. Tetisheri was the mother of
Seqenenre Tao, Queen Ahhotep I and possibly Kamose.
Pharaoh Ahmose I erected a stela at Abydos to announce the construction
of a pyramid and a "house" for Tetisheri. Ahmose refers to the Queen as
"the mother of my mother, and the mother of my father, *GREAT* king's
wife and king's-mother, Tetisheri" (Breasted). [Wikipedia 2016:Tetisheri]
3) Whilst the image of the Egyptian god THOTH is a publicly accessible
image, the additional inclusion upon the image of the geometric shape of
the dynamic of the ENNEAD as representing rational PI (22/7 =
3.14285714...) is my discovery and intellectual property alone.
- https://drive.google.com/open?id=0BzRmc7Bm7indT2h5MFJxblJaT2M
And I have granted no-one the right to reproduce the object in that
manner as it does not include appropriate recognition of my property
rights associated to the interpretation of the DECALOGUE (10
COMMANDMENTS) as an Anthropic Cosmological Principle.
----------
*GENTILE* (*ROMAN*/*GREEK*) *HYMENEAL* V'S *TORAH* (*JEWISH*) HUMAN
RATIONAL NATURE AS REASONED *VIEW* *OF* *NATURAL* *LAW*
You might find this is better understood as a cosmological anthropic
principle being a bifurcated 3-6-9 (ie. ternary as HOMOIOS THEORY OF
NUMBER) attribution which is more properly a characteristic of RATIONAL
PI being 22/7 = 3.14285714... as the supposition of a base-7 macrocosm
as cosmogony principle: {1, 2, 4, 8, 16, 32, 64}.
The binary as HETEROS THEORY OF NUMBER comprising 64 hexagram elements
of the I CHING has historically been utilised as the meta-descriptor
prototypes for a canon of transposition as encapsulated knowledge and
the internal metaphysical microcosm dynamic within the #81 element DAO
TE CHING Tetragrammaton 3-6-9 structure of NUMBER itself which I will
intersperse with further narrative from the Book of Enoch CHAPTER 141:
"1. AFTER THIS, ENOCH BEGAN TO SPEAK FROM A BOOK. 2. AND ENOCH SAID.
CONCERNING THE CHILDREN OF RIGHTEOUSNESS, CONCERNING THE ELECT OF THE
WORLD, AND CONCERNING THE PLANT OF RIGHTEOUSNESS AND INTEGRITY.
3. CONCERNING THESE THINGS WILL I SPEAK, AND THESE THINGS WILL I EXPLAIN
TO YOU, MY CHILDREN : I WHO AM ENOCH. IN CONSEQUENCE OF THAT WHICH HAS
BEEN SHOWN TO ME, FROM MY HEAVENLY VISION AND FROM THE
VOICE OF THE HOLY ANGELS HAVE I ACQUIRED KNOWLEDGE; AND FROM THE TABLET
OF HEAVEN HAVE I ACQUIRED UNDERSTANDING.
4. FORMULA OF UNIVERSAL LAW AS SOVEREIGNTY / *REMEMBER* *THE* *SABBATH*
{3W1D}
4. ENOCH THEN BEGAN TO SPEAK FROM A BOOK, AND SAID, I HAVE BEEN BORN THE
SEVENTH IN THE FIRST WEEK, WHILE JUDGMENT AND RIGHTEOUSNESS WAIT WITH
PATIENCE. BUT AFTER ME, IN THE SECOND WEEK, *GREAT* WICKEDNESS SHALL
ARISE, AND FRAUD SHALL SPRING FORTH.
+ 0, H27 - YI [Nourishment/ZHEN (ie. #3) below + GEN (ie. #8) above],
H54 - GUIMEI [Marrying Maid/DUI (ie. #7) below + ZHEN (ie. #3) above]
{ie. Realm of its Nature as Heaven - Formula of Universal Law}
5. (MOTHER) FORMULA OF HUMANITY AS HEAD OF STATE / *HONOUR* *PARENTS*
6. IN THAT WEEK THE END OF THE FIRST SHALL TAKE PLACE, IN WHICH MANKIND
SHALL BE SAFE. BUT WHEN THE FIRST IS COMPLETED, INIQUITY SHALL GROW UP
; AND HE SHALL EXECUTE THE DECREE UPON SINNERS (ie. THE DELUGE).
+ 0, H9 - XIAOXU [Lesser Domestication/QIAN (ie. #6) below + SUN (ie.
#4) above], H18 - GU [Ills to Be Cured/SUN (ie. #4) below + GEN (ie. #8)
above] {ie. System's Cosmology as Earth - Formula of Humanity}
6. FORMULA OF AUTONOMY AS INDIVIDUAL / *DO* *NOT* *KILL*
8. AFTERWARDS, IN THE THIRD WEEK, DURING ITS COMPLETION, A MAN (ie.
ABRAHAM) OF THE PLANT OF RIGHTEOUS JUDGMENT SHALL BE SELECTED; AND AFTER
HIM THE PLANT OF RIGHTEOUSNESS SHALL COME FOR EVER.
+ 0, H3 - ZHUN [Birth Throws/ZHEN (ie. #3) below + KAN (ie. #1) above]
as 'fundamentality [yuan], prevalence [heng], fitness [li] and constancy
[zhen]', H6 - SONG/*JIHAD*? [Contention/KAN (ie. #1) below + QIAN (ie.
#6) above] {ie. Self identity - Formula of Autonomy}
7. FORMULA OF PROGRESSION / *AVOID* *SPIRITUAL* *ADULTERY* *AS*
*HETERONOMY* *AGAINST* *AUTONOMY* {CIRCA 49J7W} [John 5:43-47]
9. SUBSEQUENTLY, IN THE FOURTH WEEK, DURING ITS COMPLETION, THE VISIONS
OF THE HOLY AND THE RIGHTEOUS SHALL BE SEEN, THE ORDER OF GENERATION
AFTER GENERATION SHALL TAKE 'PLACE, AND AN HABITATION SHALL BE MADE FOR
THEM (ie. THE LAW AS THE HOUSE OF GOD).
+ H1 - MONAD: QIAN [Pure Yang/QIAN (ie. #6) above + QIAN (ie. #6) below]
as MALE, H2 - DUAD: KUN [Pure Yin/KUN (ie. #2) above + KUN (ie. #2)
below] as FEMALE, H3 - TRIAD: ZHUN [Birth Throws/ZHEN (ie. #3) below +
KAN (ie. #1) above] {ie. Formula of Progression of individual phenomena}
= TETRAGRAMMATON HIERARCHY VALUE AS HOMOIOS THEORY OF *NUMBER*.
8. DISCRIMINATING NORM (HUMAN NATURE) AS OBJECTIVE GROUNDING OF INFINITY
/ *DO* *NOT* *STEAL* {72J + 3(3²+1)/2}
THEN IN THE FIFTH WEEK, DURING ITS COMPLETION, THE HOUSE OF GLORY AND OF
DOMINION SHALL BE ERECTED FOR EVER.
+ 0, 81, 9(9²+1)/2 = #369 {ie. ORGANIZATION OF THE MYRIAD OR *NUMBER* OF
THINGS (WAN WU) OF SOCIETY AND NATURE}
9. BINDING NORM (NORMA OBLIGANS - MARRIAGE?) AS FAUX SUBJECTIVE
GROUNDING OF INFINITY / *DO* *NOT* *BEAR* *FALSE* *WITNESS* {AUGUSTUS
(27 BCE - #14 CE) - #15CE - TIBERIUS (#14 – #37 CE)... #34CE - CALIGULA
(#37 - #41 CE) ... #65CE - NERO (#666: #54 - #68 CE) ... #2000CE < ---
Holy Catholic 'Satanic' Tradition et al as faux-sophistic wisdom}
10. AFTER THAT, IN THE SIXTH WEEK, ALL THOSE WHO ARE IN IT SHALL BE
DARKENED, THE HEARTS OF ALL OF THEM SHALL BE FORGETFUL OF WISDOM, AND IN
IT SHALL A MAN ASCEND. 11. AND DURING ITS COMPLETION HE SHALL BURN THE
HOUSE OF DOMINION WITH FIRE, AND ALL THE RACE OF THE ELECT ROOT SHALL BE
DISPERSED.
#15 (9) CE, #34 (16) CE, #65 (25) CE, #111 (36) CE, #175 (49) CE, #260
(64 - I CHING) CE, #369 (81 - DAO TE CHING) CE ... #2000 Y2K
"FOR THE SON OF MAN IS LORD EVEN OF THE SABBATH DAY." [Matthew 12:8
(KJV); Mark 2:28; Luke 6:5]
10. MANIFESTING NORM (NORMA DENUNTIANS) AS REAL SUBJECTIVE GROUNDING OF
INFINITY / *DO* *NOT* *COVET* {122J3W1D + 9(9²+1)/2}
12. AFTERWARDS, IN THE SEVENTH WEEK, A PERVERSE GENERATION SHALL ARISE;
ABUNDANT SHALL BE ITS DEEDS AND ALL ITS DEEDS PERVERSE. DURING ITS
COMPLETION, THE RIGHTEOUS SHALL BE SELECTED FROM THE EVERLASTING PLANT
OF RIGHTEOUSNESS; AND TO THEM SHALL BE GIVEN THE SEVENFOLD DOCTRINE OF
HIS WHOLE CREATION.
AS CONSCIOUS REALITY OF HOMO[IOS] SAPIEN[T] WHICH IS INSTANTIATED WITHIN
THE TEMPORAL REALITY AS THEN THE CAUSE FOR REASONING AND RATIONALITY
13. AFTERWARDS THERE SHALL BE ANOTHER WEEK, THE EIGHTH OF RIGHTEOUSNESS,
TO WHICH SHALL BE GIVEN A SWORD TO EXECUTE JUDGMENT AND JUSTICE UPON ALL
OPPRESSORS. 14. SINNERS SHALL BE DELIVERED UP INTO THE HANDS OF THE
RIGHTEOUS, WHO DURING ITS COMPLETION SHALL ACQUIRE HABITATIONS BY THEIR
RIGHTEOUSNESS; AND THE HOUSE OF THE *GREAT* KING SHALL BE ESTABLISHED
FOR CELEBRATIONS FOR EVER. AFTER, THIS, IN THE NINTH WEEK, SHALL THE
JUDGMENT OF RIGHTEOUSNESS BE REVEALED TO THE WHOLE WORLD.
15. EVERY WORK OF THE UNGODLY SHALL DISAPPEAR FROM THE WHOLE EARTH; THE
WORLD SHALL BE MARKED FOR DESTRUCTION; AND ALL MEN SHALL BE ON THE LOOK
OUT FOR THE PATH OF INTEGRITY.
16. AND AFTER THIS, ON THE SEVENTH DAY OF THE TENTH WEEK, THERE SHALL BE
AN EVERLASTING JUDGMENT, WHICH SHALL BE EXECUTED UPON THE *WATCHERS*;
AND A SPACIOUS ETERNAL HEAVEN SHALL SPRING FORTH IN THE MIDST OF THE ANGELS.
17. THE FORMER HEAVEN SHALL DEPART AND PASS AWAY; A NEW HEAVEN SHALL
APPEAR; AND ALL THE CELESTIAL POWERS SHINE WITH SEVENFOLD SPLENDOUR FOR
EVER. AFTERWARDS LIKEWISE SHALL THERE BE MANY WEEKS, WHICH SHALL
EXTERNALLY EXIST IN GOODNESS AND IN RIGHTEOUSNESS.
18. NEITHER SHALL SIN BE NAMED THERE FOR EVER AND FOR EVER.
19. Who is there of all the children of men, capable of hearing the
voice of the Holy One without emotion? 20. Who is there capable of
thinking his thoughts? Who capable of contemplating all the workmanship
of heaven? Who of comprehending the deeds of heaven? 21. He may behold
its animation, but not its spirit. He may be capable of conversing
respecting it, but not of ascending to it. He may see all the
boundaries of these things, and meditate upon them; but he can make
nothing like them. 22. Who of all men is able to understand the breadth
and length of the earth?
23. By whom have been seen the dimensions of all these things? Is it
every man who is capable of comprehending the extent of heaven; what its
elevation is, and by what it is supported? 24. How many are the numbers
of the stars; and where all the luminaries remain at rest?"
According to the I CHING Hexagram 31 - Reciprocity: It is by the mutual
stimulation of Heaven and Earth (ie. H27 - YI [Nourishment/ZHEN (ie. #3)
below + GEN (ie. #8) above] + H9 - XIAOXU [Lesser Domestication/QIAN
(ie. #6) below + SUN (ie. #4) above] = H36 - MINGYI [Suppression of the
Light/LI (ie. #9) below + KUN (ie. #1) above]) that the myriad things
are created:
A view may then be formed, that the Hexagrams are also utilised as the
internal definition to the Tetragrammaton Hierarchy itself as the basis
for the HOMOIOS THEORY OF NUMBER.
This Hexagram 31 as 'THE FAMILY (THE CLAN), DWELLING PEOPLE, FAMILY
MEMBERS' the Family is concerned with the woman's proper place as being
inside it (This refers to Second Yin}, and the man's proper place is
outside it (This refers to Fifth Yang}.
COMMENT: This is an improper logical syllogism made against the
equitable rights of women and is rendered redundant by my use of a
superior, equitable and harmonious NUMBER NATURE mechanism which deploys
a mathematical SEPTET macrocosm of 7 x #369 (that is inclusive of Roman
Empire Governance and other religious belief usage) Magic Squares as the
meta-encapsulated autonomous driver, 1 x Hetro-square spirogyra order
array as the Transformative MARRIAGE Prototype, in addition to the
continued utilisation of the DAOist array as the accumulative Chinese I
CHING, DAO TE CHING and CANON OF SUPREME MYSTERY meta-descriptor
prototypes in elaboration of the COURSE-TROCHOS of NATURE-GENESIS, for
their honest articulated foundation of Empire Governance being then the
imperative to the Autonomous Prototype.
As a concept, the Family is based on what the inner [lower] trigram
represents [of which Second Yin is the ruler], and this is why the text
mentions the woman first.
Male and female should keep to their proper places; this is the
fundamental concept expressed by Heaven and Earth. The Family is
provided with strict sovereigns, whom we call Father and Mother [Fifth
Yang and Second Yin].
WHEN THE FATHER BEHAVES AS A FATHER: {ie. H1 - MONAD: QIAN [Pure
Yang/QIAN (ie. #6) above + QIAN (ie. #6) below] as MALE},
THE MOTHER AS A MOTHER: {ie. H2 - DUAD: KUN [Pure Yin/KUN (ie. #2) above
+ KUN (ie. #2) below] as FEMALE},
THE SON AS SON:
- THE ELDER BROTHER AS ELDER BROTHER: {ie. H6 - SONG/*JIHAD*?
[Contention/KAN (ie. #1) below + QIAN (ie. #6) above] {ie. Self identity
- Formula of Autonomy}}
- THE YOUNGER BROTHER AS YOUNGER BROTHER: {ie. H3 - ZHUN [Birth
Throws/ZHEN (ie. #3) below + KAN (ie. #1) above] as 'fundamentality
[yuan], prevalence [heng], fitness [li] and constancy [zhen]', H6 -
SONG/*JIHAD*? [Contention/KAN (ie. #1) below + QIAN (ie. #6) above] {ie.
Formula of Progression of individual phenomena}}
The husband as husband, and the wife as wife, then the Dao of the Family
will be correctly fulfilled. When the Family is so maintained with
rectitude, the entire world will be settled and at peace.
COMMENTARY ON THE IMAGES OF THE MYSTERY: Wind emerges from Fire: this
constitutes the image of the Family. {It is a powerful action that
starts from the inside [the inner trigram] and provides for their mutual
generation}. In the same way, the noble man ensures that his words have
substance and his actions perseverance. {In the Dao of the Family, one
should tend to familiar and little things and avoid any carelessness or
rashness in doing so. Thus should the noble man 'ensure … that his
words have substance' and that he put nothing in his *MOUTH* that does
not belong there:
I hope this sets you free and allows you to pass-over into the after-life."
"1. And now let me exhort you, my children, to love righteousness, and
to walk in it; for the paths of righteousness are worthy of acceptation;
but the paths of iniquity shall suddenly fail, and be
diminished. 2. To men of note in their generation the paths of
oppression and death are revealed ; but they keep far from them, and do
not follow them. 3. Now, too, let me exhort you who are righteous, not
to walk in the paths of evil and oppression, nor in the paths of death.
Approach them not, that you may not perish; but covet, 4. And choose for
yourselves righteousness, and a good life.
5. Walk in the paths of peace, that you may live, and be found worthy.
Retain my words in your inmost thoughts, and obliterate them not from
your hearts: for I know that sinners counsel men to commit crime
craftily. They are not found in every place, nor does every counsel
possess a little of them. 6. Woe to those who build up iniquity and
oppression, and who lay the foundation of fraud for suddenly shall they
be subverted, and never obtain peace. 7. Woe to those who build up
their houses with crime; for from their very foundations shall their
houses be demolished, and by the sword shall they themselves fall.
Those, too, who acquire gold and silver, shall justly and suddenly
perish. Woe to you who are rich, for in your riches have you trusted but
from your riches you shall be removed; because you have not remembered
the Most High in the days of your prosperity: [you shall be removed,
because you have not remembered the Most High in the days of your
prosperity.
8. You have committed blasphemy and iniquity; and are destined to the
day of the effusion of blood, to the day of darkness, and to the day of
the *GREAT* judgment. 9. This I declare and point out to you, that he
who created you will destroy you. 10. When you fall, he will not show
you mercy; but your Creator will rejoice in your destruction. 11. Let
those, then, who shall be righteous among you in those days, detest
sinners, and the ungodly.
1. O that my eyes were clouds of water, that I might weep over you, and
pour forth my tears like rain, and rest from the sorrow of my heart 2.
Who has permitted you to hate and to transgress? Judgment shall
overtake you, ye sinners. 3. The righteous shall not fear the wicked
because God will again bring them into your power, that you may avenge
yourselves of them according to your pleasure. 4. Woe to you who shall
be so bound by execrations, that you cannot be released from them the
remedy being far removed from you on account of your sins. Woe to you
who recompense your neighbour with evil; for you shall be recompensed
according to your works.
5. Woe to you, ye false witnesses, you who aggravate iniquity; for you
shall suddenly perish. 6. Woe to you, ye sinners; for you reject the
righteous; for you receive or reject at pleasure those who commit
iniquity; and their yoke shall prevail over you.
1. Wait in hope, ye righteous; for suddenly shall sinners perish from
before you, and you shall exercise dominion over them, according to your
will. 2. In the day of the sufferings of sinners your off-spring shall
be elevated, and lifted up like eagles. Your nest shall be more exalted
than that of the avest; you shall ascend, and enter into the cavities of
the earth, and into the clefts of the rocks for ever, like conies, from
the sight of the ungodly; 3. Who shall groan over you, and weep like
sirens. 4. You shall not fear those who trouble you; for restoration
shall be yours; a splendid light shall shine around you, and the voice
of tranquillity shall be heard from heaven. Woe to you, sinners; for
your wealth makes you resemble saints, but your hearts reproach you,
knowing that you are sinners.
*THIS* *WORD* *SHALL* *TESTIFY* *AGAINST* *YOU*, *FOR* *THE*
*REMEMBRANCE* *OF* *CRIME*.
5. Woe to you who feed upon the glory of the corn, and drink the
strength of the deepest spring, and in the pride of your power tread
down the humble. 6. Woe to you who drink water at pleasure; for suddenly
shall you be recompensed, consumed, and withered, because you have
forsaken the fountain of life. 7. Woe to you who act iniquitously,
fraudulently, and blasphemously; there shall be a remembrance against
you for evil. 8. Woe to you, ye powerful, who with power strike down
righteousness; for the day of your destruction shall come; while at that
very time many and good days shall be the portion of the righteous, even
at the period of your judgment.
1. The righteous are confident that sinners will be disgraced, and
perish in the day of iniquity.
2. You shall yourselves be conscious of it; for the Most High will
remember your destruction, and the angels shall rejoice over it. What
will you do ye sinners, and where will you fly in the day of judgment,
when you shall hear the words of the prayer of the righteous? 3. You
are not like them who in this respect witness against you; you are
associates of sinners. 4. In those days shall the prayers of the
righteous come up before the Lord. When the day of your judgment shall
arrive; and every circumstance of your iniquity be related before the
*GREAT* and the holy One; 5. Your faces shall be covered with shame;
while every deed, strengthened by crime, shall be rejected. 6. Woe unto
you, sinners, who in the midst of the sea, and on dry land, are those
against whom an evil record exists. Woe to you who squander silver and
gold, not obtained in righteousness, and say, We are rich, possess
wealth, and have acquired everything which we can desire.
7. Now then will we do whatsoever we are disposed to do; for we have
amassed silver; our barns are full, and the husbandmen of our families
are like overflowing water. 8. Like water shall your falsehood pass
away; for your wealth will not be permanent, but shall suddenly ascend
from you, because you have obtained it all iniquitously; to extreme
malediction shall you be delivered up. 9. And now I swear to you, ye
crafty, as well as simple ones; that you, often contemplating the earth,
you who are men, clothe yourselves more elegantly than married women,
and both together more so than unmarried ones, everywhere arraying
yourselves in majesty, in magnificence, in authority, and in silver: but
gold, purple, honour, and wealth, like water, flow away.
10. Erudition therefore and wisdom are not theirs. Thus shall they
perish, together with their riches, with all their glory, and with their
honours; 11. While with disgrace, with slaughter, and in extreme
penury, shall their spirits be thrust into a furnace of fire. 12. I
have sworn to you, ye sinners, that neither mountain nor hill has been
or shall be subservient to woman. 13. Neither in this way has crime
been sent down to us upon earth, but men of their own heads have
invented it; and *GREAT*ly shall those who give it efficiency be execrated.
14. Barrenness shall not be previously inflicted on woman ; but on
account of the work of her hands shall she die childless. 15. I have
sworn to you, ye sinners, by the holy and the *GREAT* One, that all your
evil deeds are disclosed in the heavens; and that none of your
oppressive acts are concealed and secret. 16. Think not in your
*MINDS*, neither say in your hearts, that every crime is not manifested
and seen. In heaven it is daily written down before the Most High.
Hence forwards shall it be manifested; for every act of oppression which
you commit shall be daily recorded, until the period of your condemnation.
17. Woe to you, ye simple ones, for you shall perish in your simplicity.
To the wise you will not listen, and that which is good you shall not
obtain. 18. Now therefore know that you are destined to the day of
destruction; nor hope that sinners shall live; but in process of time
you shall die; for you are not marked for redemption; 19. But are
destined to the day of the *GREAT* judgment, to the day of distress, and
the extreme ignominy of your souls. 20. Woe to you, ye obdurate in
heart, who commit crime, and feed on blood. Whence is it that you feed
on good things, drink, and are satiated? Is it not because our Lord,
the Most High, has abundantly supplied every good thing upon earth? To
you there shall not be peace. 21. Woe to you who love the deeds of
iniquity." [Book of Enoch CHAPTER: 93:1-96:21]
- dolf
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Initial Post: 8 December, 2016