-- ONTIC %41 VALUES NECESSARY TO PROTECT SOVEREIGN STATES

Discussion:

(too old to reply)

dolf

2018-07-30 12:32:56 UTC

SEE ALSO AS RELATIONSHIP: *INVALIDATING* {Perennial philosophy (HETEROS
{#390 - ROBBERS} v’s HOMOIOS {#391 - STEWARDS OF GOD’S HOUSE} THEORY OF
NUMBER) as universal of right and wrong...} *THE* *ORTHODOX* *AND*
*ROMAN* *CATHOLIC* *CHURCH'S* *CLAIM* {#390 as 1, #100, #80, #1, #3, #5,
#200 as harpax (G727): {#11 as #242} 1) rapacious, ravenous; 2) a
extortioner, a robber} *TO* *JUBILEE2000* *AS* *BEING* *DELUSIONAL*
*AND* *FRAUDULENT*

Private Street on the edge of the Central Business District dated 16th
May, 2000 - This report is prepared in response to a TP00/55 as a Notice
of an Application for Planning Permit

<http://www.grapple369.com/jubilee2000.html>

SEE ALSO: HYPOSTASIS AS DAO OF NATURE (Chinese: ZIRAN) / COURSE (Greek:
TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]

Chinese HAN Dynasty (206 BCE - 220CE) Hexagon Trigrams to Tetragram
assignments proposed by Yang Hsiung (53BCE - 18CE) which by 4BCE
(translation published within English as first European language in
1993), first appeared in draft form as a meta-thesis titled T'AI HSUAN
CHING {ie. Canon of Supreme Mystery} on Natural Divination associated
with the theory of number, annual seasonal chronology and astrology
reliant upon the seven visible planets as cosmological mother image and
the zodiac.

It shows the ZIRAN as the DAO of NATURE / COURSE-trochos OF
NATURE-genesis [James 3:6] as HYPOSTATIS comprising #81 trinomial
tetragrammaton x 4.5 day = #364.5 day / year as HOMOIOS THEORY OF NUMBER
which is an amalgam of the 64 hexagrams as binomial trigrams / 81 as
trinomial tetragrammaton rather than its encapsulated contrived use as
the microcosm to redefine the macrocosm as the quintessence of the
Pythagorean [Babylonian] as binomial canon of transposition as HETEROS
THEORY OF NUMBER.

<http://www.grapple369.com/nature.html>

The Charter of Human Rights and Responsibilities No. 43 of Act 2006
defines a "PERSON MEANS A HUMAN BEING” and the question is, if it is
permissible to extend this definition to be a "PERSON MEANS A HUMAN
BEING AS A CONSCIOUS REALITY OF HOMO[iOS] SAPIEN[T] WHO IS INSTANTIATED
WITHIN THE TEMPORAL REALITY AS THEN THE CAUSE FOR REASONING AND
RATIONALITY."

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

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

After all the ENNEAD of THOTH and not the Roman Catholic Eucharist,
expresses an Anthropic Cosmological Principle which appears within its
geometric conception as being equivalent to the Pythagorean
TETRAD/TETRACTYS.

dolf

2018-07-30 13:31:59 UTC

Permalink

Etymology
Present active participle of obligō (“bind in obligation”)

obligāns m, f, n (genitive obligantis); third declension

1) obliging, making liable.
2) making guilty. <-- *DETERMINATION* *OF* *GUILT*
3) mortgaging, pawning.
4) restraining, impeding.

Post by dolf
var OBLIGANS = {
    1: {
        thoth: "Oh thou of long strides, who makest thine appearance in
Annu; I am not a doer of wrong.",
        virtue: [1 ,"If it is Center (no. #1), then yang begins."],
        position: [41 ,"If it is Response (no. #41), then yin is born."],
        tools: [1 ,"With Center (no. #1), it begins."],
        time: [2 ,"With Full Circle (no. #2), it wheels back."],
        canon: 45,
        ankh: 0
    },
    2: {
        thoth: "Oh thou who boldest the fire, and makest thine
appearance in Cher-aba; I am not a man of violence.",
        virtue: [2 ,"With Full Circle (no. #2), a return to virtue."],
        position: [42 ,"With Going to Meet (no. #42), a counter turn
towards punishment."],
        tools: [10 ,"With Defectiveness (no. #10), the crooked."],
        time: [30 ,"With Bold Resolution (no. #30), the straight?"],
        canon: 84,
        ankh: 0
    },
    3: {
        thoth: "Oh thou of the Nose, who makest thine appearance at
Chemunnu; I am not evil minded.",
        virtue: [3 ,"With Mired (no. #3), great woe."],
        tools: [43 ,"With Encounters (no. #43), small desire."],
        position: [37 ,"The ways of Purity (no. #37) and ..."],
        time: [47 ,"Pattern (no. #47) where some are simple and some
are complex?"],
        canon: 130,
        ankh: 0
    },
    4: {
        thoth: "Oh Eater of the Shadow, who makest thine appearance at
Elephantine; I am not rapacious.",
        virtue: [4 ,"With Barrier (no. #4), isolation} but"],
        tools: [44 ,"With Stove (no. #44), neighbours."],
        position: [36 ,"As to Strength (no. #36), it is the solidly
built."],
        time: [18 ,"As to Waiting (no. #18), it is the weak."],
        canon: 102,
        ankh: 0
    },
    5: {
        thoth: "Oh thou of Serpent face, who makest thine appearance at
Re-Stau; I am not a slayer of men.",
        virtue: [5 ,"Keeping Small (no. #5) means the minute ﬁrst
signs."],
        tools: [45 ,"Greatness (no. #45) means battening."],
        position: [60 ,"As to Accumulation (no. #60), it is the many,
but"],
        time: [5 ,"As to Keeping Small (no. #5), it is the few."],
        canon: 115,
        ankh: 0
    },
    6: {
        thoth: "Oh thou of Lion form, who makest thine appearance in
Heaven; I am not fraudulent in measures of grain.",
        virtue: [6 ,"With Contrariety (no. #6), internal contradiction."],
        tools: [46 ,"Enlargement (no. #46) means external opposition."],
        position: [63 ,"As to Watch (no. #63), it is the apparent."],
        time: [67 ,"As to Darkening (no. #67), it is the indistinct."],
        canon: 182,
        ankh: 0
    },
    7: {
        thoth: "Oh thou whose eyes pierce like swords, who makest thine
appearance in Sechem; I commit no fraud.",
        virtue: [7 ,"With Ascent (no. #7), coming up against plainness?"],
        tools: [47 ,"With Pattern (no. #47), increasing artiﬁce."],
        position: [12 ,"With Youthfulness (no. #12), having no
knowledge, but"],
        time: [38 ,"With Fullness (no. #38), having a surplus."],
        canon: 104,
        ankh: 0
    },
    8: {
        thoth: "Oh thou of fiery face, whose motion is backwards; I am
not a robber of sacred property.",
        virtue: [8 ,"Opposition (no. #8) means recklessness."],
        tools: [48 ," Ritual (no. #48) means squareness the
correspondence between word and deed."],
        position: [66 ,"With Departure (no. #66), leaving the old, but"],
        time: [78 ,"With On the Verge (no. #78), coming to a new start."],
        canon: 200,
        ankh: 0
    },
    9: {
        thoth: "Oh Breaker of bones, who makest thine appearance in
Sutenhunen; I am not a teller of lies.",
        virtue: [9 ,"If it is Branching Out (no. #9), it comes, but"],
        tools: [49 ,"If it is Flight (no. #49), it ﬂees."],
        position: [45 ,"As. to Greatness (no. #45), it is the outside,
but"],
        time: [58 ,"As to Closing In (no. #58), it is the inside."],
        canon: 161,
        ankh: 0
    },
    10: {
        thoth: "Oh thou who orderest the flame, who makest thine
appearance in Memphis; I am not a robber of food.",
        virtue: [10 ,"With Defectiveness (no. #10), selﬁshness and
crookedness."],
        tools: [50 ,"With Vastness (no. #50), fairmindedness and
desirelessness."],
        position: [9 ,"As to Branching Out (no. #9), it is the advance."],
        time: [17 ,"As to Holding Back (no. #17), it is the retreat."],
        canon: 86,
        ankh: 0
    },
    11: {
        thoth: "Oh thou of the Two Caverns, who makest thine appearance
in Amenta; I am not sluggish.",
        virtue: [11 ,"Divergence (no. #11) means mistakes, but"],
        tools: [51 ,"Constancy (no. #51) is good."],
        position: [24 ,"With Joy (no. #24), calm and composure."],
        time: [80 ,"With Labouring (no. #80), hustle and bustle."],
        canon: 166,
        ankh: 0
    },
    12: {
        thoth: "Oh thou of the Bright Teeth, who makest thine
appearance in the Unseen Land; I am not a transgressor.",
        virtue: [12 ,"With Youthfulness (no. #12), to have little, but"],
        tools: [52 ,"With Measure (no. #52), to have no lack."],
        position: [15 ,"With Reach (no. #15), thoughts that comprehend."],
        time: [69 ,"With Exhaustion (no. #69), thoughts that confound."],
        canon: 148,
        ankh: 0
    },
    13: {
        thoth: "Oh Eater of Blood, who makest thine appearance at the
Block; I have not slaughtered the sacred animals.",
        virtue: [13 ,"With Increase (no. #13), the beginning of
ﬂorescence, but"],
        tools: [53 ,"With Eternal (no. #53), what lasts to the very
end."],
        position: [8 ,"With Opposition (no. #8), at court, but"],
        time: [65 ,"With Inner (no. #65), on the sleeping mat"],
        canon: 139,
        ankh: 0
    },
    14: {
        thoth: "Oh Eater of Livers, who makest thine appearance at
Mabit; I deal not fraudulently.",
        virtue: [14 ,"With Penetration (no. #14), grasping the one, but"],
        tools: [54 ,"With Unity (no. #54), the Grand Accord."],
        position: [11 ,"With Divergence (no. #11), self-loathing."],
        time: [61 ,"With Embellishment (no. #61), self-love."],
        canon: 140,
        ankh: 0
    },
    15: {
        thoth: "Oh Lord of Righteousness, who makest thine appearance
in the place of Righteousness; I am not a land-grabber.",
        virtue: [15 ,"With Reach (no. #15), dailys increasing its kind."],
        tools: [55 ,"With Diminishment (no. #55), daily depleting its
type."],
        position: [22 ,"With Resistance (no. #22), intolerance, but"],
        time: [54 ,"With Unity (no. #54), magnanimity."],
        canon: 146,
        ankh: 0
    },
    16: {
        thoth: "Oh thou who turnest backwards, who makest thine
appearance in Bubastis; I am not an eaves-dropper.",
        virtue: [16 ,"Contact (no. #16) means mutual compliance."],
        tools: [56 ,"Closed Mouth (no. #56) means no contact."],
        position: [13 ,"With Increase (no. #13), daily additions, but"],
        time: [55 ,"With Diminishment (no. #55), daily reductions."],
        canon: 140,
        ankh: 0
    },
    17: {
        thoth: "Oh Aati, who makest thine appearance at Annu; I am not
one of prating tongue.",
        virtue: [17 ,"With Holding Back (no. #17), to have fears."],
        tools: [57 ,"Guardedness (no. #57) means to be impregnable."],
        position: [77 ,"With Compliance (no. #77), orders upheld, but"],
        time: [6 ,"With Contrariety (no. #6), mutual opposition."],
        canon: 157,
        ankh: 0
    },
    18: {
        thoth: "Oh Tutuf, who makest thine appearance in Ati; I trouble
myself only with my own affairs.",
        virtue: [18 ,"As to Waiting (no. #18), it exits."],
        tools: [58 ,"As to Closing in (no. #58), it enters."],
        position: [21 ,"As to Release (no. #21), it is softness, but"],
        time: [72 ,"As to Hardness (no. #72), it is leathery toughness."],
        canon: 169,
        ankh: 0
    },
    19: {
        thoth: "Oh Uammetu, who makest thine appearance at the Block; I
commit not adultery with another's wife.",
        virtue: [19 ,"Following (no. #19) means dispersing, but"],
        tools: [59 ,"Massing (no. #59) means assembling."],
        position: [23 ,"With Ease (no. #23), the level and smooth, but"],
        time: [79 ,"With Difﬁculties (no. #79), the going up and down."],
        canon: 180,
        ankh: 0
    },
    20: {
        thoth: "Oh Maa-antu-f, who makest thine appearance in Pa-Amsu,
I am not unchaste with any one.",
        virtue: [20 ,"With Advance (no. #20), many plans."],
        tools: [60 ,"With Accumulation (no. #60), much wealth."],
        position: [29 ,"With Decisiveness (no. #29), many decisions,
but"],
        time: [62 ,"With Doubt (no. #62), some hesitation."],
        canon: 171,
        ankh: 0
    },
    21: {
        thoth: "Oh thou who art above Princes, and who makest thine
appearance in Amu; I do not cause terrors.",
        virtue: [21 ,"Release (no. #21) means a push forward."],
        tools: [61 ,"Embellishment (no. #61) means a decline."],
        position: [49 ,"With Flight (no. #49), there is what one
avoids."],
        time: [25 ,"With Contention (no. #25), there is what one
hastens towards."],
        canon: 156,
        ankh: 0
    },
    22: {
        thoth: "Oh Chemiu, who makest thine appearance in Kauu; I am
not a transgressor.",
        virtue: [22 ,"What Resistance (no. #22) approves is right while"],
        tools: [62 ,"What Doubt (no. #62) abhors is wrong."],
        position: [20 ,"With Advance (no. #20), the desire to proceed."],
        time: [71 ,"With Stoppage (no. #71), the desire for
constraints."],
        canon: 175,
        ankh: 0
    },
    23: {
        thoth: "Oh thou who raisest thy voice, and makest thine
appearance in Urit; I am not hot of speech.",
        virtue: [23 ,"With Ease (no. #23), a leveling, but"],
        tools: [63 ,"With Watch (no. #63), a collapse."],
        position: [46 ,"With Enlargement (no. #46), no bounds."],
        time: [26 ,"With Endeavor (no. #26), no duplicity."],
        canon: 158,
        ankh: 0
    },
    24: {
        thoth: "Oh divine Babe, who makest thy appearance in Annu; I
lend not a deaf ear to the words of Righteousness.",
        virtue: [24 ,"With Joy (no. #24), raising high, but"],
        tools: [64 ,"With Sinking (no. #64), hiding below."],
        position: [41 ,"As to Response (no. #41), it is the present,
but"],
        time: [52 ,"As to Measure (no. #52), it is the past."],
        canon: 181,
        ankh: 0
    },
    25: {
        thoth: "Oh high-voiced one, who makest thy appearance in Unsit;
I am not boisterous in behaviour.",
        virtue: [25 ,"Contention (no. #25) means the shih are
impartial."],
        tools: [65 ,"Inner (no. #65) means the women are partial."],
        position: [42 ,"With Going to Meet (no. #42), one knows what
preceded."],
        time: [53 ,"With Eternal (no. #53), one sees the later issue."],
        canon: 185,
        ankh: 0
    },
    26: {
        thoth: "Oh Basit, who makest thine appearance at the Shetait; I
am not the cause of weeping to any.",
        virtue: [26 ,"If it is Endeavor (no. #26), then joy, but"],
        tools: [66 ,"If it is Departure (no. #66), then sorrow."],
        position: [19 ,"As to Following (no. #19), it is dragged along."],
        time: [57 ,"As to Guardedness (no. #57), it is secured."],
        canon: 168,
        ankh: 0
    },
    27: {
        thoth: "Oh thou whose face is behind thee, and who makest thine
appearance at thy cavern; I am not given to unnatural lust.",
        virtue: [27 ,"With Duties (no. #27), esteem for activity."],
        tools: [67 ,"With Darkening (no. #67), esteem for rest."],
        position: [3 ,"With Mired (no. #3), plucked out from calamity."],
        time: [76 ,"With Aggravation (no. #76), lacking any pardons."],
        canon: 173,
        ankh: 0
    },
    28: {
        thoth: "Oh thou, hot of foot, who makest thy appearance at
even; I indulge not in anger.",
        virtue: [28 ,"With Change (no. #28), alterations but sharing
smiles."],
        tools: [68 ,"With Dimming (no. #68), over a long time,
increasing troubles."],
        position: [50 ,"With Vastness (no. #50), the inﬁnitely great,
but "],
        time: [4 ,"With Barrier (no. #4), the buried and blocked."],
        canon: 150,
        ankh: 0
    },
    29: {
        thoth: "Oh Kenemtu, who makest thine appearance in Kenemit; I
am not given to cursing.",
        virtue: [29 ,"With Decisiveness (no. #29), numerous affairs,
but"],
        tools: [69 ,"With Exhaustion (no. #69), not a single happiness."],
        position: [28 ,"With Change (no. #28), creating the new."],
        time: [51 ,"With Constancy (no. #51), cleaving to the old."],
        canon: 177,
        ankh: 0
    },
    30: {
        thoth: "Oh thou who earnest thine own offering, and makest
thine appearance in Syut; I am not of aggressive hand.",
        virtue: [30 ,"With Bold Resolution (no. #30), daring but"],
        tools: [70 ,"With Severance (no. #70), weakening."],
        position: [75 ,"With Failure (no. #75), great loss."],
        time: [35 ,"With Gathering (no. #35), small gain. "],
        canon: 210,
        ankh: 0
    },
    31: {
        thoth: "Oh thou who hast different faces, and makest thine
appearance in Net'efit; I am not one of inconstant mind.",
        virtue: [31 ,"With Packing (no. #31), a move home, but"],
        tools: [71 ,"With Stoppage (no. #71), a failure to proceed."],
        position: [44 ,"With Stove (no. #44), love of proﬁt."],
        time: [40 ,"With Law (no. #40), abhorrence of the cruel."],
        canon: 186,
        ankh: 0
    },
    32: {
        thoth: "Oh Busy one, who makest thine appearance at Utenit; I
do not steal the skins of the sacred animals.",
        virtue: [32 ,"With Legion (no. #32), gentle softness, but"],
        tools: [72 ,"With Hardness (no. #72), cold ﬁrmness."],
        position: [48 ,"As to Ritual (no. #48), it is the capital, but"],
        time: [39 ,"As to Residence (no. #39), it is the home."],
        canon: 191,
        ankh: 0
    },
    33: {
        thoth: "Oh thou Horned one, who makest thine appearance at
Sais; I am not noisy in my speech.",
        virtue: [33 ,"With Closeness (no. #33), no possible gap, but"],
        tools: [73 ,"With Completion (no. #73), no possible change."],
        position: [59 ,"With Massing (no. #59), affairs emptying."],
        time: [32 ,"With Legion (no. #32), affairs filling."],
        canon: 197,
        ankh: 0
    },
    34: {
        thoth: "Oh Nefertmu, who makest thine appearance in Memphis; I
am neither a liar nor a doer of mischief.",
        virtue: [34 ,"With Kinship (no. #34), drawing close to
goodness, but"],
        tools: [74 ,"With Closure (no. #74), closing out feelings of
obligation."],
        position: [74 ,"As to Closure (no. #74), both are shut off, but"],
        time: [33 ,"As to Closeness (no. #33), all use the One."],
        canon: 215,
        ankh: 0
    },
    35: {
        thoth: "Oh Tem-sepu, who makest thine appearance in Tattu; I am
not one who curseth the king.",
        virtue: [35 ,"As to Gathering (no. #35), it is success."],
        tools: [75 ,"With Failure (no. #75), loss of fortune."],
        position: [7 ,"With Ascent (no. #7), high ambitions."],
        time: [64 ,"With Sinking (no. #64), low ambitions."],
        canon: 181,
        ankh: 0
    },
    36: {
        thoth: "Oh thou who doest according to thine own will, and
makest thine appearance in Tebuu; I put no check upon the water in its
flow.",
        virtue: [36 ,"With Strength (no. #36), untiring good."],
        tools: [76 ,"With Aggravation (no. #76), unending evil."],
        position: [16 ,"With Contact (no. #16), many friends."],
        time: [56 ,"With Closed Mouth (no. #56), few allies."],
        canon: 184,
        ankh: 0
    },
    37: {
        thoth: "Oh Striker, who makest thine appearance in Heaven; I am
not one of loud voice.",
        virtue: [37 ,"Purity (no. #37) means the Way of the ruler."],
        tools: [77 ,"Compliance (no. #77) means the subject’s
preservation."],
        position: [14 ,"With Penetration (no. #14), a sharp advance."],
        time: [68 ,"With Dimming (no. #68), an impeded walk."],
        canon: 196,
        ankh: 0
    },
    38: {
        thoth: "Oh thou who makest mortals to flourish, and who makest
thine appearance at Sais; I curse not a god.",
        virtue: [38 ,"Fullness (no. #38) means the prime of life, but"],
        tools: [78 ,"On the Verge (no. #78) means old age."],
        position: [34 ,"With Kinship (no. #34), attachment between even
distant relatives."],
        time: [70 ,"With Severance (no. #70), offense to one’s own ﬂesh
and blood."],
        canon: 220,
        ankh: 0
    },
    39: {
        thoth: "Oh thou of beautiful shoulder, who makest thine
appearance at ....; I am not swollen with pride.",
        virtue: [39 ,"With Residence (no. #39), attaining to rank, but"],
        tools: [ 79,"With Difficulties (no. #79), meeting with
demotion."],
        position: [43 ,"With Encounters (no. #43), coming upon
difficulties."],
        time: [31 ,"With Packing (no. #31), awaiting the proper time."],
        canon: 192,
        ankh: 0
    },
    40: {
        thoth: "Oh Neheb-kau, who makest thy appearance at thy cavern;
I have no unjust preferences. ",
        virtue: [40 ,"Law (no. #40) means to facilitate union with
All-under-Heaven."],
        tools: [80 ,"Labouring (no. #80) means to lack achievement
despite strenuous efforts."],
        position: [27 ,"With Duties (no. #27), to exhaust oneself. "],
        time: [81 ,"With Fostering (no. #81), to increase oneself."],
        canon: 228,
        ankh: 0
    },
    41: {
        thoth: "Oh thou of raised head, who makest thine appearance at
thy cavern; I have no strong desire except for my own property.",
        virtue: [0 , ""],
        tools: [81 ,"Fostering (no. #81) receives all the rest."],
        position: [22 ,"As to Resistance (no. #22), it is
contradiction, but"],
        time: [54 ,"As to Unity (no. #54), it is conforming."],
        canon: 157,
        ankh: 0
    },
    42: {
        thoth: "Oh thou who liftest an arm, and who makest thine
appearance in the Netherworld, I do not that which offendeth the god of
my domain.",
        virtue: [0 ,"The noble man fosters good luck."],
        tools: [0 ,"That means the petty man fosters ill."],
        position: [13 ,"With Increase (no. #13), to have gains, but "],
        time: [55 ,"With Diminishment (no. #55), to have losses."],
        canon: 68,
        ankh: 0
    }
}

--
YOUTUBE: "The Meerkat Circus"

http://youtu.be/H-7OuqWi4vQ

SEE ALSO AS RELATIONSHIP: *INVALIDATING* {Perennial philosophy (HETEROS
{#390 - ROBBERS} v’s HOMOIOS {#391 - STEWARDS OF GOD’S HOUSE} THEORY OF
NUMBER) as universal of right and wrong...} *THE* *ORTHODOX* *AND*
*ROMAN* *CATHOLIC* *CHURCH'S* *CLAIM* {#390 as 1, #100, #80, #1, #3, #5,
#200 as harpax (G727): {#11 as #242} 1) rapacious, ravenous; 2) a
extortioner, a robber} *TO* *JUBILEE2000* *AS* *BEING* *DELUSIONAL*
*AND* *FRAUDULENT*

Private Street on the edge of the Central Business District dated 16th
May, 2000 - This report is prepared in response to a TP00/55 as a Notice
of an Application for Planning Permit

<http://www.grapple369.com/jubilee2000.html>

SEE ALSO: HYPOSTASIS AS DAO OF NATURE (Chinese: ZIRAN) / COURSE (Greek:
TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]

Chinese HAN Dynasty (206 BCE - 220CE) Hexagon Trigrams to Tetragram
assignments proposed by Yang Hsiung (53BCE - 18CE) which by 4BCE
(translation published within English as first European language in
1993), first appeared in draft form as a meta-thesis titled T'AI HSUAN
CHING {ie. Canon of Supreme Mystery} on Natural Divination associated
with the theory of number, annual seasonal chronology and astrology
reliant upon the seven visible planets as cosmological mother image and
the zodiac.

It shows the ZIRAN as the DAO of NATURE / COURSE-trochos OF
NATURE-genesis [James 3:6] as HYPOSTATIS comprising #81 trinomial
tetragrammaton x 4.5 day = #364.5 day / year as HOMOIOS THEORY OF NUMBER
which is an amalgam of the 64 hexagrams as binomial trigrams / 81 as
trinomial tetragrammaton rather than its encapsulated contrived use as
the microcosm to redefine the macrocosm as the quintessence of the
Pythagorean [Babylonian] as binomial canon of transposition as HETEROS
THEORY OF NUMBER.

<http://www.grapple369.com/nature.html>

The Charter of Human Rights and Responsibilities No. 43 of Act 2006
defines a "PERSON MEANS A HUMAN BEING” and the question is, if it is
permissible to extend this definition to be a "PERSON MEANS A HUMAN
BEING AS A CONSCIOUS REALITY OF HOMO[iOS] SAPIEN[T] WHO IS INSTANTIATED
WITHIN THE TEMPORAL REALITY AS THEN THE CAUSE FOR REASONING AND
RATIONALITY."

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

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

After all the ENNEAD of THOTH and not the Roman Catholic Eucharist,
expresses an Anthropic Cosmological Principle which appears within its
geometric conception as being equivalent to the Pythagorean
TETRAD/TETRACTYS.

dolf

2018-07-30 14:39:34 UTC

Permalink

Post by dolf
Etymology
Present active participle of obligō (“bind in obligation”)
obligāns m, f, n (genitive obligantis); third declension
1) obliging, making liable.
2) making guilty. <-- *DETERMINATION* *OF* *GUILT*
3) mortgaging, pawning.
4) restraining, impeding.

I will make one more informal research statement on the capacity to deploy
the OBLIGANS {*DETERMINATION* *OF* *GUILT*} as a PROBABILITY FUNCTION {eg:
VIRTUE (+/-); POSITION (+/-)} which is not my area of expertise but none
the less there is no harm in making a hypothetical postulate for the
purposes of consideration of any relative merit.

That such real-time function() may become an effective of the IMMATERIAL
REALM by deploying each of the CANONICAL values as a TELOS HIERARCHY which
will then bleed throughout all the spectrum of CATEGORIES OF UNDERSTANDING
within the NOUMENON paradigm.

<http://www.grapple369.com/?telos:237>

At the superficial level if I wanted to determine #237 - USE OF FORCE with
CANONICAL VALUE: #130 I might simply look for any sub-category within a
CATEGORY OF UNDERSTANDING where these #TWO values occur within the
INTELLECTUS AS GENITIVE VOLUNTĀTUS

Nous: #7
Time:
Date: 2018.6.15
Torah: [#6, #300, #200]@{
@1: Sup: 6 (#6); Ego: 6 (#6),
@2: Sup: 63 (#69); Ego: 57 (#63),
@3: Sup: 20 (#89); Ego: 38 (#101),
Male: #89; Feme: #101
} // #506

Dao: Intentional Reversal, Dimming Radiance
Tetra: #56 - Closed Mouth
I-Ching: H12 - Obstruction, Stagnation, Selfish persons

Latin: Adorandus {Just God} Alt: Kahtiel {Weariness of Signs of God} {

1. AIDS AGAINST FALSE, UNJUST ACCUSATIONS
2. JUSTICE, NOBILIY, MAGISTRATES & LAWYERS
3. THE WORD
4. Thumis
}

Jesse {Gift; oblation; one who is}

Prototype: *HOMOIOS* {#397 / #403} / HETEROS {#361 / #385} / TORAH {#373 /
#391}

<http://www.grapple369.com?zen:5,row:3,col:3,nous:7&idea:{m,176}&idea:{f,208}&idea:{m,397}&idea:{f,403}&PROTOTYPE:HOMOIOS>

***@zen: 5, row: 3, col: 3, nous: 7 [Date: 2018.6.15, Time: (none),
Super: #237 / #46 - Guiding Contentment, Moderation of Desire; I-Ching: H1
- Pure Yang, Creative Principle/Heaven, Force, Strong action, The key, God;
Tetra: 37 - Purity, Ego: #278 / #7 - Intentional Reversal, Dimming
Radiance; I-Ching: H12 - Obstruction, Stagnation, Selfish persons; Tetra:
56 - Closed Mouth]

Or I might deploy specific GNOMIC IMPERATIVE INSTRUCTION SETS which conveys
#130 within the TELOS #237 HIERARCHY.

Or I might determine just the intersection NOUS entries within both the
#237 and #130 hierarchical spectrum.

That there are several approaches simply means more research is required
before one can determine the optimal strategy for making prudent any
consideration however it doesn’t diminish the feasibility of benefits which
can be obtained by the capacity to determine *GUILT* by means of a
real-time computing function().

Good night

- dolf

Post by dolf

--
YOUTUBE: "The Meerkat Circus"

http://youtu.be/H-7OuqWi4vQ

SEE ALSO AS RELATIONSHIP: *INVALIDATING* {Perennial philosophy (HETEROS
{#390 - ROBBERS} v’s HOMOIOS {#391 - STEWARDS OF GOD’S HOUSE} THEORY OF
NUMBER) as universal of right and wrong...} *THE* *ORTHODOX* *AND* *ROMAN*
*CATHOLIC* *CHURCH'S* *CLAIM* {#390 as 1, #100, #80, #1, #3, #5, #200 as
harpax (G727): {#11 as #242} 1) rapacious, ravenous; 2) a extortioner, a
robber} *TO* *JUBILEE2000* *AS* *BEING* *DELUSIONAL* *AND* *FRAUDULENT*

Private “Saint Andrews” Street on the edge of the Central Business District
dated 16th May, 2000 - This report is prepared in response to a TP00/55 as
a Notice of an Application for Planning Permit

<http://www.grapple369.com/jubilee2000.html>

SEE ALSO: HYPOSTASIS as DAO OF NATURE (Chinese: ZIRAN) / COURSE (Greek:
TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]

Chinese HAN Dynasty (206 BCE - 220CE) Hexagon Trigrams to Tetragram
assignments proposed by Yang Hsiung (53BCE - 18CE) which by 4BCE
(translation published within English as first European language in 1993),
first appeared in draft form as a meta-thesis titled T'AI HSUAN CHING {ie.
Canon of Supreme Mystery} on Natural Divination associated with the theory
of number, annual seasonal chronology and astrology reliant upon the seven
visible planets as cosmological mother image and the zodiac.

It shows the ZIRAN as the DAO of NATURE / COURSE-trochos OF NATURE-genesis
[James 3:6] as HYPOSTATIS comprising #81 trinomial tetragrammaton x 4.5 day
= #364.5 day / year as HOMOIOS THEORY OF NUMBER which is an amalgam of the
64 hexagrams as binomial trigrams / 81 as trinomial tetragrammaton rather
than its encapsulated contrived use as the microcosm to redefine the
macrocosm as the quintessence of the Pythagorean [Babylonian] as binomial
canon of transposition as HETEROS THEORY OF NUMBER.

<http://www.grapple369.com/nature.html>

The Charter of Human Rights and Responsibilities No. 43 of Act 2006 defines
a "PERSON MEANS A HUMAN BEING” and the question is, if it is permissible to
extend this definition to be a "PERSON MEANS A HUMAN BEING AS A CONSCIOUS
REALITY OF HOMO [iOS] SAPIEN [T] WHO IS INSTANTIATED WITHIN THE TEMPORAL
REALITY AS THEN THE CAUSE FOR REASONING AND RATIONALITY."

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

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

After all the ENNEAD of THOTH and not the Roman Catholic Eucharist,
expresses an Anthropic Cosmological Principle which appears within its
geometric conception as being equivalent to the Pythagorean
TETRAD/TETRACTYS

dolf

2018-07-30 18:54:17 UTC

Permalink

Post by dolf

I will make one more informal research statement on the capacity to deploy
VIRTUE (+/-); POSITION (+/-)} which is not my area of expertise but none
the less there is no harm in making a hypothetical postulate for the
purposes of consideration of any relative merit.
That such real-time function() may become an effective of the IMMATERIAL
REALM by deploying each of the CANONICAL values as a TELOS HIERARCHY which
will then bleed throughout all the spectrum of CATEGORIES OF UNDERSTANDING
within the NOUMENON paradigm.
<http://www.grapple369.com/?telos:237>

At the superficial level if I wanted to determine #237 - USE OF FORCE with
CANONICAL VALUE: #130:

H816@{
@1: Sup: 50 (#50); Ego: 50 (#50),
@2: Sup: 51 (#101); Ego: 1 (#51),
@3: Sup: 27 (#128); Ego: 57 (#108),
@4: Sup: 67 (#195); Ego: 40 (#148),
@5: Sup: 73 (#268); Ego: 6 (#154),
Male: #268; Feme: #154
} // #397

#397 as [#50, #1, #300, #40, #6] = 'asham (H816): {UMBRA: #0 as #341 % #41
= #13} 1) to offend, be guilty, trespass; 2) (TWOT) to be desolate,
acknowledge offense; 1a) (Qal); 1a1) to do wrong, offend, trespass, commit
an offense, do injury; 1a2) to be or become guilty; 1a3) to be held guilty;
1a4) to be incriminated; 1b) (Niphal) to suffer punishment; 1c) (Hiphil) to
declare guilty

<— *THAT* *WAS* *OBTAINED* *BY* *PURE* *INTUITION* {I FOCUSED WITHIN MY
MIND ON THE CONCEPT OF GUILT AND THOUGHT I WOULD FIND ITS NOTION WITHIN A
CATEGORY OF UNDERSTANDING WHERE THERE WAS AN INTERPLAY OF #237 / #130}

I might simply look for any sub-category within a CATEGORY OF UNDERSTANDING
where these #TWO values occur within the INTELLECTUS AS GENITIVE

Post by dolf
Nous: #7
Date: 2018.6.15
@1: Sup: 6 (#6); Ego: 6 (#6),
@2: Sup: 63 (#69); Ego: 57 (#63),
@3: Sup: 20 (#89); Ego: 38 (#101),
Male: #89; Feme: #101
} // #506
Dao: Intentional Reversal, Dimming Radiance
Tetra: #56 - Closed Mouth
I-Ching: H12 - Obstruction, Stagnation, Selfish persons
Latin: Adorandus {Just God} Alt: Kahtiel {Weariness of Signs of God} {
1. AIDS AGAINST FALSE, UNJUST ACCUSATIONS
2. JUSTICE, NOBILIY, MAGISTRATES & LAWYERS
3. THE WORD
4. Thumis
}
Jesse {Gift; oblation; one who is}
Prototype: *HOMOIOS* {#397 / #403} / HETEROS {#361 / #385} / TORAH {#373 /
#391}
<http://www.grapple369.com?zen:5,row:3,col:3,nous:7&idea:{m,176}&idea:{f,208}&idea:{m,397}&idea:{f,403}&PROTOTYPE:HOMOIOS>
Super: #237 / #46 - Guiding Contentment, Moderation of Desire; I-Ching: H1
- Pure Yang, Creative Principle/Heaven, Force, Strong action, The key, God;
Tetra: 37 - Purity, Ego: #278 / #7 - Intentional Reversal, Dimming
56 - Closed Mouth]
Or I might deploy specific GNOMIC IMPERATIVE INSTRUCTION SETS which conveys
#130 within the TELOS #237 HIERARCHY.
Or I might determine just the intersection NOUS entries within both the
#237 and #130 hierarchical spectrum.
That there are several approaches simply means more research is required
before one can determine the optimal strategy for making prudent any
consideration however it doesn’t diminish the feasibility of benefits which
can be obtained by the capacity to determine *GUILT* by means of a
real-time computing function().
Good night
- dolf

Post by dolf

--
YOUTUBE: "The Meerkat Circus"

http://youtu.be/H-7OuqWi4vQ

SEE ALSO AS RELATIONSHIP: *INVALIDATING* {Perennial philosophy (HETEROS
{#390 - ROBBERS} v’s HOMOIOS {#391 - STEWARDS OF GOD’S HOUSE} THEORY OF
NUMBER) as universal of right and wrong...} *THE* *ORTHODOX* *AND* *ROMAN*
*CATHOLIC* *CHURCH'S* *CLAIM* {#390 as 1, #100, #80, #1, #3, #5, #200 as
harpax (G727): {#11 as #242} 1) rapacious, ravenous; 2) a extortioner, a
robber} *TO* *JUBILEE2000* *AS* *BEING* *DELUSIONAL* *AND* *FRAUDULENT*

Private “Saint Andrews” Street on the edge of the Central Business District
dated 16th May, 2000 - This report is prepared in response to a TP00/55 as
a Notice of an Application for Planning Permit

<http://www.grapple369.com/jubilee2000.html>

SEE ALSO: HYPOSTASIS as DAO OF NATURE (Chinese: ZIRAN) / COURSE (Greek:
TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]

Chinese HAN Dynasty (206 BCE - 220CE) Hexagon Trigrams to Tetragram
assignments proposed by Yang Hsiung (53BCE - 18CE) which by 4BCE
(translation published within English as first European language in 1993),
first appeared in draft form as a meta-thesis titled T'AI HSUAN CHING {ie.
Canon of Supreme Mystery} on Natural Divination associated with the theory
of number, annual seasonal chronology and astrology reliant upon the seven
visible planets as cosmological mother image and the zodiac.

It shows the ZIRAN as the DAO of NATURE / COURSE-trochos OF NATURE-genesis
[James 3:6] as HYPOSTATIS comprising #81 trinomial tetragrammaton x 4.5 day
= #364.5 day / year as HOMOIOS THEORY OF NUMBER which is an amalgam of the
64 hexagrams as binomial trigrams / 81 as trinomial tetragrammaton rather
than its encapsulated contrived use as the microcosm to redefine the
macrocosm as the quintessence of the Pythagorean [Babylonian] as binomial
canon of transposition as HETEROS THEORY OF NUMBER.

<http://www.grapple369.com/nature.html>

The Charter of Human Rights and Responsibilities No. 43 of Act 2006 defines
a "PERSON MEANS A HUMAN BEING” and the question is, if it is permissible to
extend this definition to be a "PERSON MEANS A HUMAN BEING AS A CONSCIOUS
REALITY OF HOMO [iOS] SAPIEN [T] WHO IS INSTANTIATED WITHIN THE TEMPORAL
REALITY AS THEN THE CAUSE FOR REASONING AND RATIONALITY."

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

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

After all the ENNEAD of THOTH and not the Roman Catholic Eucharist,
expresses an Anthropic Cosmological Principle which appears within its
geometric conception as being equivalent to the Pythagorean
TETRAD/TETRACTYS

dolf

2018-07-30 20:47:03 UTC

Permalink

I’ll write this up a little later today once I have appraised the
philosophical concepts of what was earlier summarily stated:

<Loading Image...

>

Consensus {ie. point to point within a circumscribed opportunity} of
agreement between SOVEREIGN STATES by deployment of a real-time function()
which may then become an effective DETERMINATION process upon the
IMMATERIAL / INCORPOREAL REALM by utilising each of the ONTIC % #41
CANONICAL values as OBLIGANS descriptors within the TELOS HIERARCHY which
will then be steeped throughout the INTELLECTUS AS GENITIVE VOLUNTĀTUS (ie.
VOLUNTARY WILL) spectrum of CATEGORIES OF UNDERSTANDING within the NOUMENON
paradigm itself.

Post by dolf

At the superficial level if I wanted to determine #237 - USE OF FORCE with
@1: Sup: 50 (#50); Ego: 50 (#50),
@2: Sup: 51 (#101); Ego: 1 (#51),
@3: Sup: 27 (#128); Ego: 57 (#108),
@4: Sup: 67 (#195); Ego: 40 (#148),
@5: Sup: 73 (#268); Ego: 6 (#154),
Male: #268; Feme: #154
} // #397
#397 as [#50, #1, #300, #40, #6] = 'asham (H816): {UMBRA: #0 as #341 % #41
= #13} 1) to offend, be guilty, trespass; 2) (TWOT) to be desolate,
acknowledge offense; 1a) (Qal); 1a1) to do wrong, offend, trespass, commit
an offense, do injury; 1a2) to be or become guilty; 1a3) to be held guilty;
1a4) to be incriminated; 1b) (Niphal) to suffer punishment; 1c) (Hiphil) to
declare guilty
<— *THAT* *WAS* *OBTAINED* *BY* *PURE* *INTUITION* {I FOCUSED WITHIN MY
MIND ON THE CONCEPT OF GUILT AND THOUGHT I WOULD FIND ITS NOTION WITHIN A
CATEGORY OF UNDERSTANDING WHERE THERE WAS AN INTERPLAY OF #237 / #130}
I might simply look for any sub-category within a CATEGORY OF UNDERSTANDING
where these #TWO values occur within the INTELLECTUS AS GENITIVE

Post by dolf

--
YOUTUBE: "The Meerkat Circus"

http://youtu.be/H-7OuqWi4vQ

SEE ALSO AS RELATIONSHIP: *INVALIDATING* {Perennial philosophy (HETEROS
{#390 - ROBBERS} v’s HOMOIOS {#391 - STEWARDS OF GOD’S HOUSE} THEORY OF
NUMBER) as universal of right and wrong...} *THE* *ORTHODOX* *AND* *ROMAN*
*CATHOLIC* *CHURCH'S* *CLAIM* {#390 as 1, #100, #80, #1, #3, #5, #200 as
harpax (G727): {#11 as #242} 1) rapacious, ravenous; 2) a extortioner, a
robber} *TO* *JUBILEE2000* *AS* *BEING* *DELUSIONAL* *AND* *FRAUDULENT*

Private “Saint Andrews” Street on the edge of the Central Business District
dated 16th May, 2000 - This report is prepared in response to a TP00/55 as
a Notice of an Application for Planning Permit

<http://www.grapple369.com/jubilee2000.html>

SEE ALSO: HYPOSTASIS as DAO OF NATURE (Chinese: ZIRAN) / COURSE (Greek:
TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]

Chinese HAN Dynasty (206 BCE - 220CE) Hexagon Trigrams to Tetragram
assignments proposed by Yang Hsiung (53BCE - 18CE) which by 4BCE
(translation published within English as first European language in 1993),
first appeared in draft form as a meta-thesis titled T'AI HSUAN CHING {ie.
Canon of Supreme Mystery} on Natural Divination associated with the theory
of number, annual seasonal chronology and astrology reliant upon the seven
visible planets as cosmological mother image and the zodiac.

It shows the ZIRAN as the DAO of NATURE / COURSE-trochos OF NATURE-genesis
[James 3:6] as HYPOSTATIS comprising #81 trinomial tetragrammaton x 4.5 day
= #364.5 day / year as HOMOIOS THEORY OF NUMBER which is an amalgam of the
64 hexagrams as binomial trigrams / 81 as trinomial tetragrammaton rather
than its encapsulated contrived use as the microcosm to redefine the
macrocosm as the quintessence of the Pythagorean [Babylonian] as binomial
canon of transposition as HETEROS THEORY OF NUMBER.

<http://www.grapple369.com/nature.html>

The Charter of Human Rights and Responsibilities No. 43 of Act 2006 defines
a "PERSON MEANS A HUMAN BEING” and the question is, if it is permissible to
extend this definition to be a "PERSON MEANS A HUMAN BEING AS A CONSCIOUS
REALITY OF HOMO [iOS] SAPIEN [T] WHO IS INSTANTIATED WITHIN THE TEMPORAL
REALITY AS THEN THE CAUSE FOR REASONING AND RATIONALITY."

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

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

After all the ENNEAD of THOTH and not the Roman Catholic Eucharist,
expresses an Anthropic Cosmological Principle which appears within its
geometric conception as being equivalent to the Pythagorean
TETRAD/TETRACTYS

dolf

2018-07-30 21:59:17 UTC

Permalink

-- [DRAFT] ONTIC % #41 VALUES NECESSARY TO PROTECT CONSENSUS OBLIGATION
AGREEMENTS BETWEEN SOVEREIGN STATES

(c) 2018 Dolf Leendert Boek, Revision: 31 July 2018

ABSTRACT CONCEPTUAL POSTULATE:
Consensus {ie. point to point within a circumscribed opportunity} of
agreement between SOVEREIGN STATES by deployment of a real-time
function() which may then become an effective DETERMINATION process upon
the IMMATERIAL / INCORPOREAL REALM by utilising each of the ONTIC % #41
CANONICAL values as OBLIGANS descriptors within the TELOS HIERARCHY
which will then be steeped throughout the INTELLECTUS AS GENITIVE
VOLUNTĀTUS (ie. VOLUNTARY WILL) spectrum of CATEGORIES OF UNDERSTANDING
within the NOUMENON paradigm itself.

As a work in progress (which may take some further years of thoughtful
consider) being informal research notation only, I’ll write this
syncretism up a little later today once I have appraised each of the
philosophical concepts of what was earlier summarily stated:

<http://www.grapple369.com/images/Circle.jpeg>

[IMAGE: Consensus {ie. point to point within a circumscribed
opportunity} of agreement between SOVEREIGN STATES as an effective
DETERMINATION process upon the IMMATERIAL / INCORPOREAL REALM]

OBLIGANS (noun):
1) obliging, making liable.
2) making guilty. <-- *DETERMINATION* *OF* *GUILT*
3) mortgaging, pawning.
4) restraining, impeding.

ETYMOLOGY:
Present active participle of obligō (“bind in obligation”)

I want to make one more informal research statement on the capacity to
deploy the OBLIGANS {*DETERMINATION* *OF* *GUILT*} as a PROBABILITY
FUNCTION {eg: VIRTUE (+/-); TOOLS (+/-); POSITION (+/-); TIME (+/-)}
which is not my area of expertise but none the less there is no harm in
making a hypothetical postulate for the purposes of further
consideration as to there being any relative merit.

3: {
THOTH: "Oh thou of the Nose, who makest thine appearance at Chemunnu; I
am not evil minded.",
VIRTUE: [3 ,"With Mired (no. #3), great woe."],
TOOLS: [43 ,"With Encounters (no. #43), small desire."],
POSITION: [37 ,"The ways of Purity (no. #37) and ..."],
TIME: [47 ,"Pattern (no. #47) where some are simple and some are
complex?"],
CANON: 130,
ANKH: 0
},

That such real-time function() may become an effective of the IMMATERIAL
/ INCORPOREAL REALM by deploying each of the CANONICAL values as a TELOS
HIERARCHY which will then bleed throughout all the spectrum of
CATEGORIES OF UNDERSTANDING within the NOUMENON paradigm.

<http://www.grapple369.com/?telos:237>

At the superficial level if I wanted to determine #237 - USE OF FORCE
association with a CANONICAL VALUE: #130:

H816@{
@1: Sup: 50 (#50); Ego: 50 (#50),
@2: Sup: 51 (#101); Ego: 1 (#51),
@3: Sup: 27 (#128); Ego: 57 (#108),
@4: Sup: 67 (#195); Ego: 40 (#148),
@5: Sup: 73 (#268); Ego: 6 (#154),
Male: #268; Feme: #154
} // #397

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #397 % #41 = #28 - Opposites and Primitivism, Returning to
Simplicity; I-Ching: H24 - Return, The turning point; Tetra: 2 - Full
Circle;

THOTH MEASURE: #28 - Oh thou, hot of foot, who makest thy appearance at
even; *I* *INDULGE* *NOT* *IN* *ANGER*.

#VIRTUE: With Change (no. #28), alterations but sharing smiles.
#TOOLS: With Dimming (no. #68), over a long time, increasing troubles.
#POSITION: With Vastness (no. #50), the inﬁnitely great, but
#TIME: With Barrier (no. #4), the buried and blocked.
#CANON: #150

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #341 % #41 = #13 - Status, Loathing Shame; I-Ching: H5 - Waiting,
Delay, Attending, Moistened, Arriving; Tetra: 17 - Holding Back;

THOTH MEASURE: #13 - Oh Eater of Blood, who makest thine appearance at
the Block; *I* *HAVE* *NOT* *SLAUGHTERED* *THE* *SACRED* *ANIMALS*.

#VIRTUE: With Increase (no. #13), the beginning of ﬂorescence, but
#TOOLS: With Eternal (no. #53), what lasts to the very end.
#POSITION: With Opposition (no. #8), at court, but
#TIME: With Inner (no. #65), on the sleeping mat
#CANON: #139

#397 as [#50, #1, #300, #40, #6] = 'asham (H816): {UMBRA: #0 as #341 %
#41 = #13} 1) to offend, be guilty, trespass; 2) (TWOT) to be desolate,
acknowledge offense; 1a) (Qal); 1a1) to do wrong, offend, trespass,
commit an offense, do injury; 1a2) to be or become guilty; 1a3) to be
held guilty; 1a4) to be incriminated; 1b) (Niphal) to suffer punishment;
1c) (Hiphil) to declare guilty
<— *THAT* *WAS* *OBTAINED* *BY* *PURE* *INTUITION* {WHEREBY I FOCUSED
WITHIN MY MIND ON THE CONCEPT OF GUILT AND THOUGHT I WOULD FIND ITS
NOTION WITHIN A CATEGORY OF UNDERSTANDING WHERE THERE WAS AN INTERPLAY
OF #237 / #130}

I might simply look for any sub-category within a CATEGORY OF
UNDERSTANDING where these #TWO values occur within the INTELLECTUS AS
GENITIVE VOLUNTĀTUS:

Nous: #7
Time:
Date: 2018.6.15
Torah: [#6, #300, #200]@{
@1: Sup: 6 (#6); Ego: 6 (#6),
@2: Sup: 63 (#69); Ego: 57 (#63),
@3: Sup: 20 (#89); Ego: 38 (#101),
Male: #89; Feme: #101
} // #506

Dao: Intentional Reversal, Dimming Radiance
Tetra: #56 - Closed Mouth
I-Ching: H12 - Obstruction, Stagnation, Selfish persons

Latin: Adorandus {Just God} Alt: Kahtiel {Weariness of Signs of God} {

1. AIDS AGAINST FALSE, UNJUST ACCUSATIONS
2. JUSTICE, NOBILIY, MAGISTRATES & LAWYERS
3. THE WORD
4. Thumis
}

Jesse {Gift; oblation; one who is}

WATCH0: 5.3.3.7.0@{
@1: Sup: 45 (#45); Ego: 45 (#45),
@2: Sup: 35 (#80); Ego: 71 (#116),
@3: Sup: 11 (#91); Ego: 57 (#173),
@4: Sup: 39 (#130 *** ONTIC VALUE: *I* *AM* *NOT* *EVIL* *MINDED*);
Ego: 28 (#201),
@5: Sup: 46 (#176); Ego: 7 (#208),
@6: Sup: 26 (#202); Ego: 61 (#269),
@7: Sup: 35 (#237 *** USE OF FORCE); Ego: 9 (#278),
@8: Sup: 81 (#318); Ego: 46 (#324),
@9: Sup: 79 (#397); Ego: 79 (#403),
Male: #397; Feme: #403
}

Prototype: *HOMOIOS* {#397 / #403} / HETEROS {#361 / #385} / TORAH {#373
/ #391}

<http://www.grapple369.com?zen:5,row:3,col:3,nous:7&idea:{m,176}&idea:{f,208}&idea:{m,397}&idea:{f,403}&PROTOTYPE:HOMOIOS>

***@zen: 5, row: 3, col: 3, nous: 7 [Date: 2018.6.15, Time:
(none), Super: #237 / #46 - Guiding Contentment, Moderation of Desire;
I-Ching: H1 - Pure Yang, Creative Principle/Heaven, Force, Strong
action, The key, God; Tetra: 37 - Purity, Ego: #278 / #7 - Intentional
Reversal, Dimming Radiance; I-Ching: H12 - Obstruction, Stagnation,
Selfish persons; Tetra: 56 - Closed Mouth]

Or I might deploy specific GNOMIC IMPERATIVE INSTRUCTION SETS which
conveys #130 within the TELOS #237 HIERARCHY.

Or I might determine just the intersection NOUS entries within both the
#237 and #130 hierarchical spectrum.

That there are several approaches simply means more research is required
before one can determine the optimal strategy for making prudent any
consideration however it doesn’t diminish the feasibility of benefits
which can be obtained by the capacity to determine *GUILT* by means of a
real-time computing function().

WIKIPEDIA CONCEPTS ON CONSENSUS:
Consensus decision-making is a group decision-making process in which
group members develop, and agree to support a decision in the best
interest of the whole. Consensus may be defined professionally as an
acceptable resolution, one that can be supported, even if not the
"favourite" of each individual. Consensus is defined by Merriam-Webster
as, first, general agreement, and second, group solidarity of belief or
sentiment. It has its origin in the Latin word cōnsēnsus (agreement),
which is from cōnsentiō meaning literally feel together. It is used to
describe both the decision and the process of reaching a decision.
Consensus decision-making is thus concerned with the process of
deliberating and finalizing a decision, and the social, economic, legal,
environmental and political effects of applying this process.

As a decision-making process, consensus decision-making aims to be:

AGREEMENT SEEKING: A consensus decision-making process attempts to
generate as much agreement as possible.
COLLABORATIVE: Participants contribute to a shared proposal and shape it
into a decision that meets the concerns of all group members as much as
possible.
COOPERATIVE: Participants in an effective consensus process should
strive to reach the best possible decision for the group and all of its
members, rather than competing for personal preferences.
EGALITARIAN: All members of a consensus decision-making body should be
afforded, as much as possible, equal input into the process. All members
have the opportunity to present, and amend proposals.
INCLUSIVE: As many stakeholders as possible should be involved in the
consensus decision-making process.
PARTICIPATORY: The consensus process should actively solicit the input
and participation of all decision-makers.

<https://en.wikipedia.org/wiki/Consensus_decision-making>

WIKIPEDIA CONCEPTS ON MATERIAL / INCORPOREALITY:
Materialism is a form of philosophical monism which holds that matter is
the fundamental substance in nature, and that all things, including
mental aspects and consciousness, are results of material interactions.

In Idealism, mind and consciousness are first-order realities to which
matter is subject and secondary. In philosophical materialism the
converse is true. Here mind and consciousness are by-products or
epiphenomena of material processes (the biochemistry of the human brain
and nervous system, for example) without which they cannot exist.
According to this doctrine the material creates and determines
consciousness, not vice versa. Materialists believe that Matter and the
physical laws that govern it constitute the most reliable guide to the
nature of mind and consciousness.

Materialist theories are mainly divided into three groups. Naive
materialism identifies the material world with specific elements (eg.
the scheme of the four elements—fire, air, water and earth—devised by
the Pre-Socratic philosopher Empedocles). Metaphysical materialism
examines separated parts of the world in a static, isolated environment.
Dialectical materialism adapts the Hegelian dialectic for materialism,
examining parts of the world in relation to each other within a dynamic
environment.

Materialism is closely related to physicalism, the view that all that
exists is ultimately physical. Philosophical physicalism has evolved
from materialism with the discoveries of the physical sciences to
incorporate more sophisticated notions of physicality than mere ordinary
matter, such as: spacetime, physical energies and forces, dark matter,
and so on. Thus the term "physicalism" is preferred over "materialism"
by some, while others use the terms as if they are synonymous.

Philosophies contradictory to materialism or physicalism include
idealism, pluralism, dualism, and other forms of monism.

<https://en.wikipedia.org/wiki/Materialism>

WIKIPEDIA CONCEPTS ON INCORPOREALITY:
Incorporeal or uncarnate means without a physical body, presence or
form. It is often used in reference to souls, spirits, and God in many
religions including Judaism and Christianity. In ancient philosophy, any
attenuated "thin" matter such as air, ether, fire or light was
considered incorporeal. The ancient Greeks believed air, as opposed to
solid earth, to be incorporeal, in so far as it is less resistant to
movement; and the ancient Persians believed fire to be incorporeal in
that every soul was said to be produced from it. In modern philosophy, a
distinction between the incorporeal and immaterial is not necessarily
maintained: a body is described as incorporeal if it is not made out of
matter.

In the problem of universals, universals are separable from any
particular embodiment in one sense, while in another, they seem inherent
nonetheless. Aristotle offered a hylomorphic account of abstraction in
contrast to Plato's world of Forms. Aristotle used the Greek terms soma
(body) and hyle (matter, literally "wood").

The notion that a causally effective incorporeal body is even coherent
requires the belief that something can affect what's material, without
physically existing at the point of effect. A ball can directly affect
another ball by coming in direct contact with it, and is visible because
it reflects the light that directly reaches it. An incorporeal field of
influence, or immaterial body could not perform these functions because
they have no physical construction with which to perform these
functions. Following Newton, it became customary to accept action at a
distance as brute fact, and to overlook the philosophical problems
involved in so doing.

var OBLIGANS = {
1: {
thoth: "Oh thou of long strides, who makest thine appearance in Annu;
I am not a doer of wrong.",
virtue: [1 ,"If it is Center (no. #1), then yang begins."],
position: [41 ,"If it is Response (no. #41), then yin is born."],
tools: [1 ,"With Center (no. #1), it begins."],
time: [2 ,"With Full Circle (no. #2), it wheels back."],
canon: 45,
ankh: 0
},
2: {
thoth: "Oh thou who boldest the fire, and makest thine appearance in
Cher-aba; I am not a man of violence.",
virtue: [2 ,"With Full Circle (no. #2), a return to virtue."],
position: [42 ,"With Going to Meet (no. #42), a counter turn towards
punishment."],
tools: [10 ,"With Defectiveness (no. #10), the crooked."],
time: [30 ,"With Bold Resolution (no. #30), the straight?"],
canon: 84,
ankh: 0
},
3: {
thoth: "Oh thou of the Nose, who makest thine appearance at Chemunnu;
I am not evil minded.",
virtue: [3 ,"With Mired (no. #3), great woe."],
tools: [43 ,"With Encounters (no. #43), small desire."],
position: [37 ,"The ways of Purity (no. #37) and ..."],
time: [47 ,"Pattern (no. #47) where some are simple and some are
complex?"],
canon: 130,
ankh: 0
},
4: {
thoth: "Oh Eater of the Shadow, who makest thine appearance at
Elephantine; I am not rapacious.",
virtue: [4 ,"With Barrier (no. #4), isolation} but"],
tools: [44 ,"With Stove (no. #44), neighbours."],
position: [36 ,"As to Strength (no. #36), it is the solidly built."],
time: [18 ,"As to Waiting (no. #18), it is the weak."],
canon: 102,
ankh: 0
},
5: {
thoth: "Oh thou of Serpent face, who makest thine appearance at
Re-Stau; I am not a slayer of men.",
virtue: [5 ,"Keeping Small (no. #5) means the minute ﬁrst signs."],
tools: [45 ,"Greatness (no. #45) means battening."],
position: [60 ,"As to Accumulation (no. #60), it is the many, but"],
time: [5 ,"As to Keeping Small (no. #5), it is the few."],
canon: 115,
ankh: 0
},
6: {
thoth: "Oh thou of Lion form, who makest thine appearance in Heaven; I
am not fraudulent in measures of grain.",
virtue: [6 ,"With Contrariety (no. #6), internal contradiction."],
tools: [46 ,"Enlargement (no. #46) means external opposition."],
position: [63 ,"As to Watch (no. #63), it is the apparent."],
time: [67 ,"As to Darkening (no. #67), it is the indistinct."],
canon: 182,
ankh: 0
},
7: {
thoth: "Oh thou whose eyes pierce like swords, who makest thine
appearance in Sechem; I commit no fraud.",
virtue: [7 ,"With Ascent (no. #7), coming up against plainness?"],
tools: [47 ,"With Pattern (no. #47), increasing artiﬁce."],
position: [12 ,"With Youthfulness (no. #12), having no knowledge, but"],
time: [38 ,"With Fullness (no. #38), having a surplus."],
canon: 104,
ankh: 0
},
8: {
thoth: "Oh thou of fiery face, whose motion is backwards; I am not a
robber of sacred property.",
virtue: [8 ,"Opposition (no. #8) means recklessness."],
tools: [48 ," Ritual (no. #48) means squareness the correspondence
between word and deed."],
position: [66 ,"With Departure (no. #66), leaving the old, but"],
time: [78 ,"With On the Verge (no. #78), coming to a new start."],
canon: 200,
ankh: 0
},
9: {
thoth: "Oh Breaker of bones, who makest thine appearance in
Sutenhunen; I am not a teller of lies.",
virtue: [9 ,"If it is Branching Out (no. #9), it comes, but"],
tools: [49 ,"If it is Flight (no. #49), it ﬂees."],
position: [45 ,"As. to Greatness (no. #45), it is the outside, but"],
time: [58 ,"As to Closing In (no. #58), it is the inside."],
canon: 161,
ankh: 0
},
10: {
thoth: "Oh thou who orderest the flame, who makest thine appearance in
Memphis; I am not a robber of food.",
virtue: [10 ,"With Defectiveness (no. #10), selﬁshness and crookedness."],
tools: [50 ,"With Vastness (no. #50), fairmindedness and
desirelessness."],
position: [9 ,"As to Branching Out (no. #9), it is the advance."],
time: [17 ,"As to Holding Back (no. #17), it is the retreat."],
canon: 86,
ankh: 0
},
11: {
thoth: "Oh thou of the Two Caverns, who makest thine appearance in
Amenta; I am not sluggish.",
virtue: [11 ,"Divergence (no. #11) means mistakes, but"],
tools: [51 ,"Constancy (no. #51) is good."],
position: [24 ,"With Joy (no. #24), calm and composure."],
time: [80 ,"With Labouring (no. #80), hustle and bustle."],
canon: 166,
ankh: 0
},
12: {
thoth: "Oh thou of the Bright Teeth, who makest thine appearance in
the Unseen Land; I am not a transgressor.",
virtue: [12 ,"With Youthfulness (no. #12), to have little, but"],
tools: [52 ,"With Measure (no. #52), to have no lack."],
position: [15 ,"With Reach (no. #15), thoughts that comprehend."],
time: [69 ,"With Exhaustion (no. #69), thoughts that confound."],
canon: 148,
ankh: 0
},
13: {
thoth: "Oh Eater of Blood, who makest thine appearance at the Block; I
have not slaughtered the sacred animals.",
virtue: [13 ,"With Increase (no. #13), the beginning of ﬂorescence, but"],
tools: [53 ,"With Eternal (no. #53), what lasts to the very end."],
position: [8 ,"With Opposition (no. #8), at court, but"],
time: [65 ,"With Inner (no. #65), on the sleeping mat"],
canon: 139,
ankh: 0
},
14: {
thoth: "Oh Eater of Livers, who makest thine appearance at Mabit; I
deal not fraudulently.",
virtue: [14 ,"With Penetration (no. #14), grasping the one, but"],
tools: [54 ,"With Unity (no. #54), the Grand Accord."],
position: [11 ,"With Divergence (no. #11), self-loathing."],
time: [61 ,"With Embellishment (no. #61), self-love."],
canon: 140,
ankh: 0
},
15: {
thoth: "Oh Lord of Righteousness, who makest thine appearance in the
place of Righteousness; I am not a land-grabber.",
virtue: [15 ,"With Reach (no. #15), dailys increasing its kind."],
tools: [55 ,"With Diminishment (no. #55), daily depleting its type."],
position: [22 ,"With Resistance (no. #22), intolerance, but"],
time: [54 ,"With Unity (no. #54), magnanimity."],
canon: 146,
ankh: 0
},
16: {
thoth: "Oh thou who turnest backwards, who makest thine appearance in
Bubastis; I am not an eaves-dropper.",
virtue: [16 ,"Contact (no. #16) means mutual compliance."],
tools: [56 ,"Closed Mouth (no. #56) means no contact."],
position: [13 ,"With Increase (no. #13), daily additions, but"],
time: [55 ,"With Diminishment (no. #55), daily reductions."],
canon: 140,
ankh: 0
},
17: {
thoth: "Oh Aati, who makest thine appearance at Annu; I am not one of
prating tongue.",
virtue: [17 ,"With Holding Back (no. #17), to have fears."],
tools: [57 ,"Guardedness (no. #57) means to be impregnable."],
position: [77 ,"With Compliance (no. #77), orders upheld, but"],
time: [6 ,"With Contrariety (no. #6), mutual opposition."],
canon: 157,
ankh: 0
},
18: {
thoth: "Oh Tutuf, who makest thine appearance in Ati; I trouble myself
only with my own affairs.",
virtue: [18 ,"As to Waiting (no. #18), it exits."],
tools: [58 ,"As to Closing in (no. #58), it enters."],
position: [21 ,"As to Release (no. #21), it is softness, but"],
time: [72 ,"As to Hardness (no. #72), it is leathery toughness."],
canon: 169,
ankh: 0
},
19: {
thoth: "Oh Uammetu, who makest thine appearance at the Block; I commit
not adultery with another's wife.",
virtue: [19 ,"Following (no. #19) means dispersing, but"],
tools: [59 ,"Massing (no. #59) means assembling."],
position: [23 ,"With Ease (no. #23), the level and smooth, but"],
time: [79 ,"With Difﬁculties (no. #79), the going up and down."],
canon: 180,
ankh: 0
},
20: {
thoth: "Oh Maa-antu-f, who makest thine appearance in Pa-Amsu, I am
not unchaste with any one.",
virtue: [20 ,"With Advance (no. #20), many plans."],
tools: [60 ,"With Accumulation (no. #60), much wealth."],
position: [29 ,"With Decisiveness (no. #29), many decisions, but"],
time: [62 ,"With Doubt (no. #62), some hesitation."],
canon: 171,
ankh: 0
},
21: {
thoth: "Oh thou who art above Princes, and who makest thine appearance
in Amu; I do not cause terrors.",
virtue: [21 ,"Release (no. #21) means a push forward."],
tools: [61 ,"Embellishment (no. #61) means a decline."],
position: [49 ,"With Flight (no. #49), there is what one avoids."],
time: [25 ,"With Contention (no. #25), there is what one hastens
towards."],
canon: 156,
ankh: 0
},
22: {
thoth: "Oh Chemiu, who makest thine appearance in Kauu; I am not a
transgressor.",
virtue: [22 ,"What Resistance (no. #22) approves is right while"],
tools: [62 ,"What Doubt (no. #62) abhors is wrong."],
position: [20 ,"With Advance (no. #20), the desire to proceed."],
time: [71 ,"With Stoppage (no. #71), the desire for constraints."],
canon: 175,
ankh: 0
},
23: {
thoth: "Oh thou who raisest thy voice, and makest thine appearance in
Urit; I am not hot of speech.",
virtue: [23 ,"With Ease (no. #23), a leveling, but"],
tools: [63 ,"With Watch (no. #63), a collapse."],
position: [46 ,"With Enlargement (no. #46), no bounds."],
time: [26 ,"With Endeavor (no. #26), no duplicity."],
canon: 158,
ankh: 0
},
24: {
thoth: "Oh divine Babe, who makest thy appearance in Annu; I lend not
a deaf ear to the words of Righteousness.",
virtue: [24 ,"With Joy (no. #24), raising high, but"],
tools: [64 ,"With Sinking (no. #64), hiding below."],
position: [41 ,"As to Response (no. #41), it is the present, but"],
time: [52 ,"As to Measure (no. #52), it is the past."],
canon: 181,
ankh: 0
},
25: {
thoth: "Oh high-voiced one, who makest thy appearance in Unsit; I am
not boisterous in behaviour.",
virtue: [25 ,"Contention (no. #25) means the shih are impartial."],
tools: [65 ,"Inner (no. #65) means the women are partial."],
position: [42 ,"With Going to Meet (no. #42), one knows what preceded."],
time: [53 ,"With Eternal (no. #53), one sees the later issue."],
canon: 185,
ankh: 0
},
26: {
thoth: "Oh Basit, who makest thine appearance at the Shetait; I am not
the cause of weeping to any.",
virtue: [26 ,"If it is Endeavor (no. #26), then joy, but"],
tools: [66 ,"If it is Departure (no. #66), then sorrow."],
position: [19 ,"As to Following (no. #19), it is dragged along."],
time: [57 ,"As to Guardedness (no. #57), it is secured."],
canon: 168,
ankh: 0
},
27: {
thoth: "Oh thou whose face is behind thee, and who makest thine
appearance at thy cavern; I am not given to unnatural lust.",
virtue: [27 ,"With Duties (no. #27), esteem for activity."],
tools: [67 ,"With Darkening (no. #67), esteem for rest."],
position: [3 ,"With Mired (no. #3), plucked out from calamity."],
time: [76 ,"With Aggravation (no. #76), lacking any pardons."],
canon: 173,
ankh: 0
},
28: {
thoth: "Oh thou, hot of foot, who makest thy appearance at even; I
indulge not in anger.",
virtue: [28 ,"With Change (no. #28), alterations but sharing smiles."],
tools: [68 ,"With Dimming (no. #68), over a long time, increasing
troubles."],
position: [50 ,"With Vastness (no. #50), the inﬁnitely great, but "],
time: [4 ,"With Barrier (no. #4), the buried and blocked."],
canon: 150,
ankh: 0
},
29: {
thoth: "Oh Kenemtu, who makest thine appearance in Kenemit; I am not
given to cursing.",
virtue: [29 ,"With Decisiveness (no. #29), numerous affairs, but"],
tools: [69 ,"With Exhaustion (no. #69), not a single happiness."],
position: [28 ,"With Change (no. #28), creating the new."],
time: [51 ,"With Constancy (no. #51), cleaving to the old."],
canon: 177,
ankh: 0
},
30: {
thoth: "Oh thou who earnest thine own offering, and makest thine
appearance in Syut; I am not of aggressive hand.",
virtue: [30 ,"With Bold Resolution (no. #30), daring but"],
tools: [70 ,"With Severance (no. #70), weakening."],
position: [75 ,"With Failure (no. #75), great loss."],
time: [35 ,"With Gathering (no. #35), small gain. "],
canon: 210,
ankh: 0
},
31: {
thoth: "Oh thou who hast different faces, and makest thine appearance
in Net'efit; I am not one of inconstant mind.",
virtue: [31 ,"With Packing (no. #31), a move home, but"],
tools: [71 ,"With Stoppage (no. #71), a failure to proceed."],
position: [44 ,"With Stove (no. #44), love of proﬁt."],
time: [40 ,"With Law (no. #40), abhorrence of the cruel."],
canon: 186,
ankh: 0
},
32: {
thoth: "Oh Busy one, who makest thine appearance at Utenit; I do not
steal the skins of the sacred animals.",
virtue: [32 ,"With Legion (no. #32), gentle softness, but"],
tools: [72 ,"With Hardness (no. #72), cold ﬁrmness."],
position: [48 ,"As to Ritual (no. #48), it is the capital, but"],
time: [39 ,"As to Residence (no. #39), it is the home."],
canon: 191,
ankh: 0
},
33: {
thoth: "Oh thou Horned one, who makest thine appearance at Sais; I am
not noisy in my speech.",
virtue: [33 ,"With Closeness (no. #33), no possible gap, but"],
tools: [73 ,"With Completion (no. #73), no possible change."],
position: [59 ,"With Massing (no. #59), affairs emptying."],
time: [32 ,"With Legion (no. #32), affairs filling."],
canon: 197,
ankh: 0
},
34: {
thoth: "Oh Nefertmu, who makest thine appearance in Memphis; I am
neither a liar nor a doer of mischief.",
virtue: [34 ,"With Kinship (no. #34), drawing close to goodness, but"],
tools: [74 ,"With Closure (no. #74), closing out feelings of
obligation."],
position: [74 ,"As to Closure (no. #74), both are shut off, but"],
time: [33 ,"As to Closeness (no. #33), all use the One."],
canon: 215,
ankh: 0
},
35: {
thoth: "Oh Tem-sepu, who makest thine appearance in Tattu; I am not
one who curseth the king.",
virtue: [35 ,"As to Gathering (no. #35), it is success."],
tools: [75 ,"With Failure (no. #75), loss of fortune."],
position: [7 ,"With Ascent (no. #7), high ambitions."],
time: [64 ,"With Sinking (no. #64), low ambitions."],
canon: 181,
ankh: 0
},
36: {
thoth: "Oh thou who doest according to thine own will, and makest
thine appearance in Tebuu; I put no check upon the water in its flow.",
virtue: [36 ,"With Strength (no. #36), untiring good."],
tools: [76 ,"With Aggravation (no. #76), unending evil."],
position: [16 ,"With Contact (no. #16), many friends."],
time: [56 ,"With Closed Mouth (no. #56), few allies."],
canon: 184,
ankh: 0
},
37: {
thoth: "Oh Striker, who makest thine appearance in Heaven; I am not
one of loud voice.",
virtue: [37 ,"Purity (no. #37) means the Way of the ruler."],
tools: [77 ,"Compliance (no. #77) means the subject’s preservation."],
position: [14 ,"With Penetration (no. #14), a sharp advance."],
time: [68 ,"With Dimming (no. #68), an impeded walk."],
canon: 196,
ankh: 0
},
38: {
thoth: "Oh thou who makest mortals to flourish, and who makest thine
appearance at Sais; I curse not a god.",
virtue: [38 ,"Fullness (no. #38) means the prime of life, but"],
tools: [78 ,"On the Verge (no. #78) means old age."],
position: [34 ,"With Kinship (no. #34), attachment between even
distant relatives."],
time: [70 ,"With Severance (no. #70), offense to one’s own ﬂesh and
blood."],
canon: 220,
ankh: 0
},
39: {
thoth: "Oh thou of beautiful shoulder, who makest thine appearance at
....; I am not swollen with pride.",
virtue: [39 ,"With Residence (no. #39), attaining to rank, but"],
tools: [ 79,"With Difficulties (no. #79), meeting with demotion."],
position: [43 ,"With Encounters (no. #43), coming upon difficulties."],
time: [31 ,"With Packing (no. #31), awaiting the proper time."],
canon: 192,
ankh: 0
},
40: {
thoth: "Oh Neheb-kau, who makest thy appearance at thy cavern; I have
no unjust preferences. ",
virtue: [40 ,"Law (no. #40) means to facilitate union with
All-under-Heaven."],
tools: [80 ,"Labouring (no. #80) means to lack achievement despite
strenuous efforts."],
position: [27 ,"With Duties (no. #27), to exhaust oneself. "],
time: [81 ,"With Fostering (no. #81), to increase oneself."],
canon: 228,
ankh: 0
},
41: {
thoth: "Oh thou of raised head, who makest thine appearance at thy
cavern; I have no strong desire except for my own property.",
virtue: [0 , ""],
tools: [81 ,"Fostering (no. #81) receives all the rest."],
position: [22 ,"As to Resistance (no. #22), it is contradiction, but"],
time: [54 ,"As to Unity (no. #54), it is conforming."],
canon: 157,
ankh: 0
},
42: {
thoth: "Oh thou who liftest an arm, and who makest thine appearance in
the Netherworld, I do not that which offendeth the god of my domain.",
virtue: [0 ,"The noble man fosters good luck."],
tools: [0 ,"That means the petty man fosters ill."],
position: [13 ,"With Increase (no. #13), to have gains, but "],
time: [55 ,"With Diminishment (no. #55), to have losses."],
canon: 68,
ankh: 0
}
}

A DRAFT REVISION OF THIS DOCUMENT MAY BE OBTAINED AS A PDF DOCUMENT FROM
THIS URL:

<http://www.grapple369.com/docs/Obligans.pdf>

Initial Post: 30 July 2018

#CONCENSUS #OBLIGANS #PROTOTYPES #INCORPREALITY
--
YOUTUBE: "The Meerkat Circus"

http://youtu.be/H-7OuqWi4vQ

SEE ALSO AS RELATIONSHIP: *INVALIDATING* {Perennial philosophy (HETEROS
{#390 - ROBBERS} v’s HOMOIOS {#391 - STEWARDS OF GOD’S HOUSE} THEORY OF
NUMBER) as universal of right and wrong...} *THE* *ORTHODOX* *AND*
*ROMAN* *CATHOLIC* *CHURCH'S* *CLAIM* {#390 as 1, #100, #80, #1, #3, #5,
#200 as harpax (G727): {#11 as #242} 1) rapacious, ravenous; 2) a
extortioner, a robber} *TO* *JUBILEE2000* *AS* *BEING* *DELUSIONAL*
*AND* *FRAUDULENT*

Private Street on the edge of the Central Business District dated 16th
May, 2000 - This report is prepared in response to a TP00/55 as a Notice
of an Application for Planning Permit

<http://www.grapple369.com/jubilee2000.html>

SEE ALSO: HYPOSTASIS AS DAO OF NATURE (Chinese: ZIRAN) / COURSE (Greek:
TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]

Chinese HAN Dynasty (206 BCE - 220CE) Hexagon Trigrams to Tetragram
assignments proposed by Yang Hsiung (53BCE - 18CE) which by 4BCE
(translation published within English as first European language in
1993), first appeared in draft form as a meta-thesis titled T'AI HSUAN
CHING {ie. Canon of Supreme Mystery} on Natural Divination associated
with the theory of number, annual seasonal chronology and astrology
reliant upon the seven visible planets as cosmological mother image and
the zodiac.

It shows the ZIRAN as the DAO of NATURE / COURSE-trochos OF
NATURE-genesis [James 3:6] as HYPOSTATIS comprising #81 trinomial
tetragrammaton x 4.5 day = #364.5 day / year as HOMOIOS THEORY OF NUMBER
which is an amalgam of the 64 hexagrams as binomial trigrams / 81 as
trinomial tetragrammaton rather than its encapsulated contrived use as
the microcosm to redefine the macrocosm as the quintessence of the
Pythagorean [Babylonian] as binomial canon of transposition as HETEROS
THEORY OF NUMBER.

<http://www.grapple369.com/nature.html>

The Charter of Human Rights and Responsibilities No. 43 of Act 2006
defines a "PERSON MEANS A HUMAN BEING” and the question is, if it is
permissible to extend this definition to be a "PERSON MEANS A HUMAN
BEING AS A CONSCIOUS REALITY OF HOMO[iOS] SAPIEN[T] WHO IS INSTANTIATED
WITHIN THE TEMPORAL REALITY AS THEN THE CAUSE FOR REASONING AND
RATIONALITY."

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

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

After all the ENNEAD of THOTH and not the Roman Catholic Eucharist,
expresses an Anthropic Cosmological Principle which appears within its
geometric conception as being equivalent to the Pythagorean
TETRAD/TETRACTYS.

dolf

2018-07-30 22:07:34 UTC

Permalink

-- [DRAFT] ONTIC % #41 VALUES NECESSARY TO PROTECT CONSENSUS OBLIGATION
AGREEMENTS BETWEEN SOVEREIGN STATES

(c) 2018 Dolf Leendert Boek, Revision: 31 July 2018

ABSTRACT CONCEPTUAL POSTULATE:
Consensus {ie. point to point within a circumscribed opportunity} of
agreement between SOVEREIGN STATES by deployment of a real-time
function() which may then become an effective DETERMINATION process upon
the IMMATERIAL / INCORPOREAL REALM by utilising each of the ONTIC % #41
CANONICAL values as OBLIGANS descriptors within the TELOS HIERARCHY
which will then be steeped throughout the INTELLECTUS AS GENITIVE
VOLUNTĀTUS (ie. VOLUNTARY WILL) spectrum of CATEGORIES OF UNDERSTANDING
within the NOUMENON paradigm itself.

As a work in progress (which may take some further years of thoughtful
consider) being informal research notation only, I’ll write this
syncretism up a little later today once I have appraised each of the
philosophical concepts of what was earlier summarily stated:

<http://www.grapple369.com/images/Circle.jpeg>

[IMAGE: Consensus {ie. point to point within a circumscribed
opportunity} of agreement between SOVEREIGN STATES as an effective
DETERMINATION process upon the IMMATERIAL / INCORPOREAL REALM]

OBLIGANS (noun):
1) obliging, making liable.
2) making guilty. <-- *DETERMINATION* *OF* *GUILT*
3) mortgaging, pawning.
4) restraining, impeding.

ETYMOLOGY:
Present active participle of obligō (“bind in obligation”)

I want to make one more informal research statement on the capacity to
deploy the OBLIGANS {*DETERMINATION* *OF* *GUILT*} as a PROBABILITY
FUNCTION {eg: VIRTUE (+/-); TOOLS (+/-); POSITION (+/-); TIME (+/-)}
which is not my area of expertise but none the less there is no harm in
making a hypothetical postulate for the purposes of further
consideration as to there being any relative merit.

3: {
THOTH: "Oh thou of the Nose, who makest thine appearance at Chemunnu; I
am not evil minded.",
VIRTUE: [3 ,"With Mired (no. #3), great woe."],
TOOLS: [43 ,"With Encounters (no. #43), small desire."],
POSITION: [37 ,"The ways of Purity (no. #37) and ..."],
TIME: [47 ,"Pattern (no. #47) where some are simple and some are
complex?"],
CANON: 130,
ANKH: 0
},

That such real-time function() may become an effective of the IMMATERIAL
/ INCORPOREAL REALM by deploying each of the CANONICAL values as a TELOS
HIERARCHY which will then bleed throughout all the spectrum of
CATEGORIES OF UNDERSTANDING within the NOUMENON paradigm.

<http://www.grapple369.com/?telos:237>

At the superficial level if I wanted to determine #237 - USE OF FORCE
association with a CANONICAL VALUE: #130:

H816@{
@1: Sup: 50 (#50); Ego: 50 (#50),
@2: Sup: 51 (#101); Ego: 1 (#51),
@3: Sup: 27 (#128); Ego: 57 (#108 - *PROGENITOR*),
@4: Sup: 67 (#195); Ego: 40 (#148),
@5: Sup: 73 (#268); Ego: 6 (#154),
Male: #268; Feme: #154
} // #397

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #397 % #41 = #28 - Opposites and Primitivism, Returning to
Simplicity; I-Ching: H24 - Return, The turning point; Tetra: 2 - Full
Circle;

THOTH MEASURE: #28 - Oh thou, hot of foot, who makest thy appearance at
even; *I* *INDULGE* *NOT* *IN* *ANGER*.

#VIRTUE: With Change (no. #28), alterations but sharing smiles.
#TOOLS: With Dimming (no. #68), over a long time, increasing troubles.
#POSITION: With Vastness (no. #50), the inﬁnitely great, but
#TIME: With Barrier (no. #4), the buried and blocked.
#CANON: #150

T'AI HSÜAN CHING {POLAR OPPOSITIONS / INTERPLAY OF OPPOSITES} [4 BCE]:

UMBRA: #341 % #41 = #13 - Status, Loathing Shame; I-Ching: H5 - Waiting,
Delay, Attending, Moistened, Arriving; Tetra: 17 - Holding Back;

THOTH MEASURE: #13 - Oh Eater of Blood, who makest thine appearance at
the Block; *I* *HAVE* *NOT* *SLAUGHTERED* *THE* *SACRED* *ANIMALS*.

#VIRTUE: With Increase (no. #13), the beginning of ﬂorescence, but
#TOOLS: With Eternal (no. #53), what lasts to the very end.
#POSITION: With Opposition (no. #8), at court, but
#TIME: With Inner (no. #65), on the sleeping mat
#CANON: #139

#397 as [#50, #1, #300, #40, #6] = 'asham (H816): {UMBRA: #0 as #341 %
#41 = #13} 1) to offend, be guilty, trespass; 2) (TWOT) to be desolate,
acknowledge offense; 1a) (Qal); 1a1) to do wrong, offend, trespass,
commit an offense, do injury; 1a2) to be or become guilty; 1a3) to be
held guilty; 1a4) to be incriminated; 1b) (Niphal) to suffer punishment;
1c) (Hiphil) to declare guilty

<— *THAT* *WAS* *OBTAINED* *BY* *PURE* *INTUITION* {WHEREBY I FOCUSED
WITHIN MY MIND ON THE CONCEPT OF GUILT AND THOUGHT I WOULD FIND ITS
NOTION WITHIN A CATEGORY OF UNDERSTANDING WHERE THERE WAS AN INTERPLAY
OF #237 / #130}

I might simply look for any sub-category within a CATEGORY OF
UNDERSTANDING where these #TWO values occur within the INTELLECTUS AS
GENITIVE VOLUNTĀTUS:

Nous: #7
Time:
Date: 2018.6.15
Torah: [#6, #300, #200]@{
@1: Sup: 6 (#6); Ego: 6 (#6),
@2: Sup: 63 (#69); Ego: 57 (#63),
@3: Sup: 20 (#89); Ego: 38 (#101),
Male: #89; Feme: #101
} // #506

Dao: Intentional Reversal, Dimming Radiance
Tetra: #56 - Closed Mouth
I-Ching: H12 - Obstruction, Stagnation, Selfish persons

Latin: Adorandus {Just God} Alt: Kahtiel {Weariness of Signs of God} {

1. AIDS AGAINST FALSE, UNJUST ACCUSATIONS
2. JUSTICE, NOBILIY, MAGISTRATES & LAWYERS
3. THE WORD
4. Thumis
}

Jesse {Gift; oblation; one who is}

WATCH0: 5.3.3.7.0@{
@1: Sup: 45 (#45); Ego: 45 (#45),
@2: Sup: 35 (#80); Ego: 71 (#116),
@3: Sup: 11 (#91); Ego: 57 (#173),
@4: Sup: 39 (#130 *** ONTIC VALUE: *I* *AM* *NOT* *EVIL* *MINDED*);
Ego: 28 (#201),
@5: Sup: 46 (#176); Ego: 7 (#208),
@6: Sup: 26 (#202); Ego: 61 (#269),
@7: Sup: 35 (#237 *** *USE* *OF* *FORCE*); Ego: 9 (#278),
@8: Sup: 81 (#318); Ego: 46 (#324),
@9: Sup: 79 (#397); Ego: 79 (#403),
Male: #397; Feme: #403
}

Prototype: *HOMOIOS* {#397 / #403} / HETEROS {#361 / #385} / TORAH {#373
/ #391}

<http://www.grapple369.com?zen:5,row:3,col:3,nous:7&idea:{m,176}&idea:{f,208}&idea:{m,397}&idea:{f,403}&PROTOTYPE:HOMOIOS>

***@zen: 5, row: 3, col: 3, nous: 7 [Date: 2018.6.15, Time:
(none), Super: #237 / #46 - Guiding Contentment, Moderation of Desire;
I-Ching: H1 - Pure Yang, Creative Principle/Heaven, Force, Strong
action, The key, God; Tetra: 37 - Purity, Ego: #278 / #7 - Intentional
Reversal, Dimming Radiance; I-Ching: H12 - Obstruction, Stagnation,
Selfish persons; Tetra: 56 - Closed Mouth]

Or I might deploy specific GNOMIC IMPERATIVE INSTRUCTION SETS which
conveys #130 within the TELOS #237 HIERARCHY.

Or I might determine just the intersection NOUS entries within both the
#237 and #130 hierarchical spectrum.

That there are several approaches simply means more research is required
before one can determine the optimal strategy for making prudent any
consideration however it doesn’t diminish the feasibility of benefits
which can be obtained by the capacity to determine *GUILT* by means of a
real-time computing function().

WIKIPEDIA CONCEPTS ON CONSENSUS:
Consensus decision-making is a group decision-making process in which
group members develop, and agree to support a decision in the best
interest of the whole. Consensus may be defined professionally as an
acceptable resolution, one that can be supported, even if not the
"favourite" of each individual. Consensus is defined by Merriam-Webster
as, first, general agreement, and second, group solidarity of belief or
sentiment. It has its origin in the Latin word cōnsēnsus (agreement),
which is from cōnsentiō meaning literally feel together. It is used to
describe both the decision and the process of reaching a decision.
Consensus decision-making is thus concerned with the process of
deliberating and finalizing a decision, and the social, economic, legal,
environmental and political effects of applying this process.

As a decision-making process, consensus decision-making aims to be:

AGREEMENT SEEKING: A consensus decision-making process attempts to
generate as much agreement as possible.
COLLABORATIVE: Participants contribute to a shared proposal and shape it
into a decision that meets the concerns of all group members as much as
possible.
COOPERATIVE: Participants in an effective consensus process should
strive to reach the best possible decision for the group and all of its
members, rather than competing for personal preferences.
EGALITARIAN: All members of a consensus decision-making body should be
afforded, as much as possible, equal input into the process. All members
have the opportunity to present, and amend proposals.
INCLUSIVE: As many stakeholders as possible should be involved in the
consensus decision-making process.
PARTICIPATORY: The consensus process should actively solicit the input
and participation of all decision-makers.

<https://en.wikipedia.org/wiki/Consensus_decision-making>

WIKIPEDIA CONCEPTS ON MATERIAL:
Materialism is a form of philosophical monism which holds that matter is
the fundamental substance in nature, and that all things, including
mental aspects and consciousness, are results of material interactions.

In Idealism, mind and consciousness are first-order realities to which
matter is subject and secondary. In philosophical materialism the
converse is true. Here mind and consciousness are by-products or
epiphenomena of material processes (the biochemistry of the human brain
and nervous system, for example) without which they cannot exist.
According to this doctrine the material creates and determines
consciousness, not vice versa. Materialists believe that Matter and the
physical laws that govern it constitute the most reliable guide to the
nature of mind and consciousness.

Materialist theories are mainly divided into three groups. Naive
materialism identifies the material world with specific elements (eg.
the scheme of the four elements—fire, air, water and earth—devised by
the Pre-Socratic philosopher Empedocles). Metaphysical materialism
examines separated parts of the world in a static, isolated environment.
Dialectical materialism adapts the Hegelian dialectic for materialism,
examining parts of the world in relation to each other within a dynamic
environment.

Materialism is closely related to physicalism, the view that all that
exists is ultimately physical. Philosophical physicalism has evolved
from materialism with the discoveries of the physical sciences to
incorporate more sophisticated notions of physicality than mere ordinary
matter, such as: spacetime, physical energies and forces, dark matter,
and so on. Thus the term "physicalism" is preferred over "materialism"
by some, while others use the terms as if they are synonymous.

Philosophies contradictory to materialism or physicalism include
idealism, pluralism, dualism, and other forms of monism.

<https://en.wikipedia.org/wiki/Materialism>

WIKIPEDIA CONCEPTS ON INCORPOREALITY:
Incorporeal or uncarnate means without a physical body, presence or
form. It is often used in reference to souls, spirits, and God in many
religions including Judaism and Christianity. In ancient philosophy, any
attenuated "thin" matter such as air, ether, fire or light was
considered incorporeal. The ancient Greeks believed air, as opposed to
solid earth, to be incorporeal, in so far as it is less resistant to
movement; and the ancient Persians believed fire to be incorporeal in
that every soul was said to be produced from it. In modern philosophy, a
distinction between the incorporeal and immaterial is not necessarily
maintained: a body is described as incorporeal if it is not made out of
matter.

In the problem of universals, universals are separable from any
particular embodiment in one sense, while in another, they seem inherent
nonetheless. Aristotle offered a hylomorphic account of abstraction in
contrast to Plato's world of Forms. Aristotle used the Greek terms soma
(body) and hyle (matter, literally "wood").

The notion that a causally effective incorporeal body is even coherent
requires the belief that something can affect what's material, without
physically existing at the point of effect. A ball can directly affect
another ball by coming in direct contact with it, and is visible because
it reflects the light that directly reaches it. An incorporeal field of
influence, or immaterial body could not perform these functions because
they have no physical construction with which to perform these
functions. Following Newton, it became customary to accept action at a
distance as brute fact, and to overlook the philosophical problems
involved in so doing.

var OBLIGANS = {
1: {
thoth: "Oh thou of long strides, who makest thine appearance in Annu;
I am not a doer of wrong.",
virtue: [1 ,"If it is Center (no. #1), then yang begins."],
position: [41 ,"If it is Response (no. #41), then yin is born."],
tools: [1 ,"With Center (no. #1), it begins."],
time: [2 ,"With Full Circle (no. #2), it wheels back."],
canon: 45,
ankh: 0
},
2: {
thoth: "Oh thou who boldest the fire, and makest thine appearance in
Cher-aba; I am not a man of violence.",
virtue: [2 ,"With Full Circle (no. #2), a return to virtue."],
position: [42 ,"With Going to Meet (no. #42), a counter turn towards
punishment."],
tools: [10 ,"With Defectiveness (no. #10), the crooked."],
time: [30 ,"With Bold Resolution (no. #30), the straight?"],
canon: 84,
ankh: 0
},
3: {
thoth: "Oh thou of the Nose, who makest thine appearance at Chemunnu;
I am not evil minded.",
virtue: [3 ,"With Mired (no. #3), great woe."],
tools: [43 ,"With Encounters (no. #43), small desire."],
position: [37 ,"The ways of Purity (no. #37) and ..."],
time: [47 ,"Pattern (no. #47) where some are simple and some are
complex?"],
canon: 130,
ankh: 0
},
4: {
thoth: "Oh Eater of the Shadow, who makest thine appearance at
Elephantine; I am not rapacious.",
virtue: [4 ,"With Barrier (no. #4), isolation} but"],
tools: [44 ,"With Stove (no. #44), neighbours."],
position: [36 ,"As to Strength (no. #36), it is the solidly built."],
time: [18 ,"As to Waiting (no. #18), it is the weak."],
canon: 102,
ankh: 0
},
5: {
thoth: "Oh thou of Serpent face, who makest thine appearance at
Re-Stau; I am not a slayer of men.",
virtue: [5 ,"Keeping Small (no. #5) means the minute ﬁrst signs."],
tools: [45 ,"Greatness (no. #45) means battening."],
position: [60 ,"As to Accumulation (no. #60), it is the many, but"],
time: [5 ,"As to Keeping Small (no. #5), it is the few."],
canon: 115,
ankh: 0
},
6: {
thoth: "Oh thou of Lion form, who makest thine appearance in Heaven; I
am not fraudulent in measures of grain.",
virtue: [6 ,"With Contrariety (no. #6), internal contradiction."],
tools: [46 ,"Enlargement (no. #46) means external opposition."],
position: [63 ,"As to Watch (no. #63), it is the apparent."],
time: [67 ,"As to Darkening (no. #67), it is the indistinct."],
canon: 182,
ankh: 0
},
7: {
thoth: "Oh thou whose eyes pierce like swords, who makest thine
appearance in Sechem; I commit no fraud.",
virtue: [7 ,"With Ascent (no. #7), coming up against plainness?"],
tools: [47 ,"With Pattern (no. #47), increasing artiﬁce."],
position: [12 ,"With Youthfulness (no. #12), having no knowledge, but"],
time: [38 ,"With Fullness (no. #38), having a surplus."],
canon: 104,
ankh: 0
},
8: {
thoth: "Oh thou of fiery face, whose motion is backwards; I am not a
robber of sacred property.",
virtue: [8 ,"Opposition (no. #8) means recklessness."],
tools: [48 ," Ritual (no. #48) means squareness the correspondence
between word and deed."],
position: [66 ,"With Departure (no. #66), leaving the old, but"],
time: [78 ,"With On the Verge (no. #78), coming to a new start."],
canon: 200,
ankh: 0
},
9: {
thoth: "Oh Breaker of bones, who makest thine appearance in
Sutenhunen; I am not a teller of lies.",
virtue: [9 ,"If it is Branching Out (no. #9), it comes, but"],
tools: [49 ,"If it is Flight (no. #49), it ﬂees."],
position: [45 ,"As. to Greatness (no. #45), it is the outside, but"],
time: [58 ,"As to Closing In (no. #58), it is the inside."],
canon: 161,
ankh: 0
},
10: {
thoth: "Oh thou who orderest the flame, who makest thine appearance in
Memphis; I am not a robber of food.",
virtue: [10 ,"With Defectiveness (no. #10), selﬁshness and crookedness."],
tools: [50 ,"With Vastness (no. #50), fairmindedness and
desirelessness."],
position: [9 ,"As to Branching Out (no. #9), it is the advance."],
time: [17 ,"As to Holding Back (no. #17), it is the retreat."],
canon: 86,
ankh: 0
},
11: {
thoth: "Oh thou of the Two Caverns, who makest thine appearance in
Amenta; I am not sluggish.",
virtue: [11 ,"Divergence (no. #11) means mistakes, but"],
tools: [51 ,"Constancy (no. #51) is good."],
position: [24 ,"With Joy (no. #24), calm and composure."],
time: [80 ,"With Labouring (no. #80), hustle and bustle."],
canon: 166,
ankh: 0
},
12: {
thoth: "Oh thou of the Bright Teeth, who makest thine appearance in
the Unseen Land; I am not a transgressor.",
virtue: [12 ,"With Youthfulness (no. #12), to have little, but"],
tools: [52 ,"With Measure (no. #52), to have no lack."],
position: [15 ,"With Reach (no. #15), thoughts that comprehend."],
time: [69 ,"With Exhaustion (no. #69), thoughts that confound."],
canon: 148,
ankh: 0
},
13: {
thoth: "Oh Eater of Blood, who makest thine appearance at the Block; I
have not slaughtered the sacred animals.",
virtue: [13 ,"With Increase (no. #13), the beginning of ﬂorescence, but"],
tools: [53 ,"With Eternal (no. #53), what lasts to the very end."],
position: [8 ,"With Opposition (no. #8), at court, but"],
time: [65 ,"With Inner (no. #65), on the sleeping mat"],
canon: 139,
ankh: 0
},
14: {
thoth: "Oh Eater of Livers, who makest thine appearance at Mabit; I
deal not fraudulently.",
virtue: [14 ,"With Penetration (no. #14), grasping the one, but"],
tools: [54 ,"With Unity (no. #54), the Grand Accord."],
position: [11 ,"With Divergence (no. #11), self-loathing."],
time: [61 ,"With Embellishment (no. #61), self-love."],
canon: 140,
ankh: 0
},
15: {
thoth: "Oh Lord of Righteousness, who makest thine appearance in the
place of Righteousness; I am not a land-grabber.",
virtue: [15 ,"With Reach (no. #15), dailys increasing its kind."],
tools: [55 ,"With Diminishment (no. #55), daily depleting its type."],
position: [22 ,"With Resistance (no. #22), intolerance, but"],
time: [54 ,"With Unity (no. #54), magnanimity."],
canon: 146,
ankh: 0
},
16: {
thoth: "Oh thou who turnest backwards, who makest thine appearance in
Bubastis; I am not an eaves-dropper.",
virtue: [16 ,"Contact (no. #16) means mutual compliance."],
tools: [56 ,"Closed Mouth (no. #56) means no contact."],
position: [13 ,"With Increase (no. #13), daily additions, but"],
time: [55 ,"With Diminishment (no. #55), daily reductions."],
canon: 140,
ankh: 0
},
17: {
thoth: "Oh Aati, who makest thine appearance at Annu; I am not one of
prating tongue.",
virtue: [17 ,"With Holding Back (no. #17), to have fears."],
tools: [57 ,"Guardedness (no. #57) means to be impregnable."],
position: [77 ,"With Compliance (no. #77), orders upheld, but"],
time: [6 ,"With Contrariety (no. #6), mutual opposition."],
canon: 157,
ankh: 0
},
18: {
thoth: "Oh Tutuf, who makest thine appearance in Ati; I trouble myself
only with my own affairs.",
virtue: [18 ,"As to Waiting (no. #18), it exits."],
tools: [58 ,"As to Closing in (no. #58), it enters."],
position: [21 ,"As to Release (no. #21), it is softness, but"],
time: [72 ,"As to Hardness (no. #72), it is leathery toughness."],
canon: 169,
ankh: 0
},
19: {
thoth: "Oh Uammetu, who makest thine appearance at the Block; I commit
not adultery with another's wife.",
virtue: [19 ,"Following (no. #19) means dispersing, but"],
tools: [59 ,"Massing (no. #59) means assembling."],
position: [23 ,"With Ease (no. #23), the level and smooth, but"],
time: [79 ,"With Difﬁculties (no. #79), the going up and down."],
canon: 180,
ankh: 0
},
20: {
thoth: "Oh Maa-antu-f, who makest thine appearance in Pa-Amsu, I am
not unchaste with any one.",
virtue: [20 ,"With Advance (no. #20), many plans."],
tools: [60 ,"With Accumulation (no. #60), much wealth."],
position: [29 ,"With Decisiveness (no. #29), many decisions, but"],
time: [62 ,"With Doubt (no. #62), some hesitation."],
canon: 171,
ankh: 0
},
21: {
thoth: "Oh thou who art above Princes, and who makest thine appearance
in Amu; I do not cause terrors.",
virtue: [21 ,"Release (no. #21) means a push forward."],
tools: [61 ,"Embellishment (no. #61) means a decline."],
position: [49 ,"With Flight (no. #49), there is what one avoids."],
time: [25 ,"With Contention (no. #25), there is what one hastens
towards."],
canon: 156,
ankh: 0
},
22: {
thoth: "Oh Chemiu, who makest thine appearance in Kauu; I am not a
transgressor.",
virtue: [22 ,"What Resistance (no. #22) approves is right while"],
tools: [62 ,"What Doubt (no. #62) abhors is wrong."],
position: [20 ,"With Advance (no. #20), the desire to proceed."],
time: [71 ,"With Stoppage (no. #71), the desire for constraints."],
canon: 175,
ankh: 0
},
23: {
thoth: "Oh thou who raisest thy voice, and makest thine appearance in
Urit; I am not hot of speech.",
virtue: [23 ,"With Ease (no. #23), a leveling, but"],
tools: [63 ,"With Watch (no. #63), a collapse."],
position: [46 ,"With Enlargement (no. #46), no bounds."],
time: [26 ,"With Endeavor (no. #26), no duplicity."],
canon: 158,
ankh: 0
},
24: {
thoth: "Oh divine Babe, who makest thy appearance in Annu; I lend not
a deaf ear to the words of Righteousness.",
virtue: [24 ,"With Joy (no. #24), raising high, but"],
tools: [64 ,"With Sinking (no. #64), hiding below."],
position: [41 ,"As to Response (no. #41), it is the present, but"],
time: [52 ,"As to Measure (no. #52), it is the past."],
canon: 181,
ankh: 0
},
25: {
thoth: "Oh high-voiced one, who makest thy appearance in Unsit; I am
not boisterous in behaviour.",
virtue: [25 ,"Contention (no. #25) means the shih are impartial."],
tools: [65 ,"Inner (no. #65) means the women are partial."],
position: [42 ,"With Going to Meet (no. #42), one knows what preceded."],
time: [53 ,"With Eternal (no. #53), one sees the later issue."],
canon: 185,
ankh: 0
},
26: {
thoth: "Oh Basit, who makest thine appearance at the Shetait; I am not
the cause of weeping to any.",
virtue: [26 ,"If it is Endeavor (no. #26), then joy, but"],
tools: [66 ,"If it is Departure (no. #66), then sorrow."],
position: [19 ,"As to Following (no. #19), it is dragged along."],
time: [57 ,"As to Guardedness (no. #57), it is secured."],
canon: 168,
ankh: 0
},
27: {
thoth: "Oh thou whose face is behind thee, and who makest thine
appearance at thy cavern; I am not given to unnatural lust.",
virtue: [27 ,"With Duties (no. #27), esteem for activity."],
tools: [67 ,"With Darkening (no. #67), esteem for rest."],
position: [3 ,"With Mired (no. #3), plucked out from calamity."],
time: [76 ,"With Aggravation (no. #76), lacking any pardons."],
canon: 173,
ankh: 0
},
28: {
thoth: "Oh thou, hot of foot, who makest thy appearance at even; I
indulge not in anger.",
virtue: [28 ,"With Change (no. #28), alterations but sharing smiles."],
tools: [68 ,"With Dimming (no. #68), over a long time, increasing
troubles."],
position: [50 ,"With Vastness (no. #50), the inﬁnitely great, but "],
time: [4 ,"With Barrier (no. #4), the buried and blocked."],
canon: 150,
ankh: 0
},
29: {
thoth: "Oh Kenemtu, who makest thine appearance in Kenemit; I am not
given to cursing.",
virtue: [29 ,"With Decisiveness (no. #29), numerous affairs, but"],
tools: [69 ,"With Exhaustion (no. #69), not a single happiness."],
position: [28 ,"With Change (no. #28), creating the new."],
time: [51 ,"With Constancy (no. #51), cleaving to the old."],
canon: 177,
ankh: 0
},
30: {
thoth: "Oh thou who earnest thine own offering, and makest thine
appearance in Syut; I am not of aggressive hand.",
virtue: [30 ,"With Bold Resolution (no. #30), daring but"],
tools: [70 ,"With Severance (no. #70), weakening."],
position: [75 ,"With Failure (no. #75), great loss."],
time: [35 ,"With Gathering (no. #35), small gain. "],
canon: 210,
ankh: 0
},
31: {
thoth: "Oh thou who hast different faces, and makest thine appearance
in Net'efit; I am not one of inconstant mind.",
virtue: [31 ,"With Packing (no. #31), a move home, but"],
tools: [71 ,"With Stoppage (no. #71), a failure to proceed."],
position: [44 ,"With Stove (no. #44), love of proﬁt."],
time: [40 ,"With Law (no. #40), abhorrence of the cruel."],
canon: 186,
ankh: 0
},
32: {
thoth: "Oh Busy one, who makest thine appearance at Utenit; I do not
steal the skins of the sacred animals.",
virtue: [32 ,"With Legion (no. #32), gentle softness, but"],
tools: [72 ,"With Hardness (no. #72), cold ﬁrmness."],
position: [48 ,"As to Ritual (no. #48), it is the capital, but"],
time: [39 ,"As to Residence (no. #39), it is the home."],
canon: 191,
ankh: 0
},
33: {
thoth: "Oh thou Horned one, who makest thine appearance at Sais; I am
not noisy in my speech.",
virtue: [33 ,"With Closeness (no. #33), no possible gap, but"],
tools: [73 ,"With Completion (no. #73), no possible change."],
position: [59 ,"With Massing (no. #59), affairs emptying."],
time: [32 ,"With Legion (no. #32), affairs filling."],
canon: 197,
ankh: 0
},
34: {
thoth: "Oh Nefertmu, who makest thine appearance in Memphis; I am
neither a liar nor a doer of mischief.",
virtue: [34 ,"With Kinship (no. #34), drawing close to goodness, but"],
tools: [74 ,"With Closure (no. #74), closing out feelings of
obligation."],
position: [74 ,"As to Closure (no. #74), both are shut off, but"],
time: [33 ,"As to Closeness (no. #33), all use the One."],
canon: 215,
ankh: 0
},
35: {
thoth: "Oh Tem-sepu, who makest thine appearance in Tattu; I am not
one who curseth the king.",
virtue: [35 ,"As to Gathering (no. #35), it is success."],
tools: [75 ,"With Failure (no. #75), loss of fortune."],
position: [7 ,"With Ascent (no. #7), high ambitions."],
time: [64 ,"With Sinking (no. #64), low ambitions."],
canon: 181,
ankh: 0
},
36: {
thoth: "Oh thou who doest according to thine own will, and makest
thine appearance in Tebuu; I put no check upon the water in its flow.",
virtue: [36 ,"With Strength (no. #36), untiring good."],
tools: [76 ,"With Aggravation (no. #76), unending evil."],
position: [16 ,"With Contact (no. #16), many friends."],
time: [56 ,"With Closed Mouth (no. #56), few allies."],
canon: 184,
ankh: 0
},
37: {
thoth: "Oh Striker, who makest thine appearance in Heaven; I am not
one of loud voice.",
virtue: [37 ,"Purity (no. #37) means the Way of the ruler."],
tools: [77 ,"Compliance (no. #77) means the subject’s preservation."],
position: [14 ,"With Penetration (no. #14), a sharp advance."],
time: [68 ,"With Dimming (no. #68), an impeded walk."],
canon: 196,
ankh: 0
},
38: {
thoth: "Oh thou who makest mortals to flourish, and who makest thine
appearance at Sais; I curse not a god.",
virtue: [38 ,"Fullness (no. #38) means the prime of life, but"],
tools: [78 ,"On the Verge (no. #78) means old age."],
position: [34 ,"With Kinship (no. #34), attachment between even
distant relatives."],
time: [70 ,"With Severance (no. #70), offense to one’s own ﬂesh and
blood."],
canon: 220,
ankh: 0
},
39: {
thoth: "Oh thou of beautiful shoulder, who makest thine appearance at
....; I am not swollen with pride.",
virtue: [39 ,"With Residence (no. #39), attaining to rank, but"],
tools: [ 79,"With Difficulties (no. #79), meeting with demotion."],
position: [43 ,"With Encounters (no. #43), coming upon difficulties."],
time: [31 ,"With Packing (no. #31), awaiting the proper time."],
canon: 192,
ankh: 0
},
40: {
thoth: "Oh Neheb-kau, who makest thy appearance at thy cavern; I have
no unjust preferences. ",
virtue: [40 ,"Law (no. #40) means to facilitate union with
All-under-Heaven."],
tools: [80 ,"Labouring (no. #80) means to lack achievement despite
strenuous efforts."],
position: [27 ,"With Duties (no. #27), to exhaust oneself. "],
time: [81 ,"With Fostering (no. #81), to increase oneself."],
canon: 228,
ankh: 0
},
41: {
thoth: "Oh thou of raised head, who makest thine appearance at thy
cavern; I have no strong desire except for my own property.",
virtue: [0 , ""],
tools: [81 ,"Fostering (no. #81) receives all the rest."],
position: [22 ,"As to Resistance (no. #22), it is contradiction, but"],
time: [54 ,"As to Unity (no. #54), it is conforming."],
canon: 157,
ankh: 0
},
42: {
thoth: "Oh thou who liftest an arm, and who makest thine appearance in
the Netherworld, I do not that which offendeth the god of my domain.",
virtue: [0 ,"The noble man fosters good luck."],
tools: [0 ,"That means the petty man fosters ill."],
position: [13 ,"With Increase (no. #13), to have gains, but "],
time: [55 ,"With Diminishment (no. #55), to have losses."],
canon: 68,
ankh: 0
}
}

A DRAFT REVISION OF THIS DOCUMENT MAY BE OBTAINED AS A PDF DOCUMENT FROM
THIS URL:

<http://www.grapple369.com/docs/Obligans.pdf>

Initial Post: 30 July 2018

#CONCENSUS #OBLIGANS #PROTOTYPES #INCORPREALITY
--
YOUTUBE: "The Meerkat Circus"

http://youtu.be/H-7OuqWi4vQ

SEE ALSO AS RELATIONSHIP: *INVALIDATING* {Perennial philosophy (HETEROS
{#390 - ROBBERS} v’s HOMOIOS {#391 - STEWARDS OF GOD’S HOUSE} THEORY OF
NUMBER) as universal of right and wrong...} *THE* *ORTHODOX* *AND*
*ROMAN* *CATHOLIC* *CHURCH'S* *CLAIM* {#390 as 1, #100, #80, #1, #3, #5,
#200 as harpax (G727): {#11 as #242} 1) rapacious, ravenous; 2) a
extortioner, a robber} *TO* *JUBILEE2000* *AS* *BEING* *DELUSIONAL*
*AND* *FRAUDULENT*

Private Street on the edge of the Central Business District dated 16th
May, 2000 - This report is prepared in response to a TP00/55 as a Notice
of an Application for Planning Permit

<http://www.grapple369.com/jubilee2000.html>

SEE ALSO: HYPOSTASIS AS DAO OF NATURE (Chinese: ZIRAN) / COURSE (Greek:
TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]

Chinese HAN Dynasty (206 BCE - 220CE) Hexagon Trigrams to Tetragram
assignments proposed by Yang Hsiung (53BCE - 18CE) which by 4BCE
(translation published within English as first European language in
1993), first appeared in draft form as a meta-thesis titled T'AI HSUAN
CHING {ie. Canon of Supreme Mystery} on Natural Divination associated
with the theory of number, annual seasonal chronology and astrology
reliant upon the seven visible planets as cosmological mother image and
the zodiac.

It shows the ZIRAN as the DAO of NATURE / COURSE-trochos OF
NATURE-genesis [James 3:6] as HYPOSTATIS comprising #81 trinomial
tetragrammaton x 4.5 day = #364.5 day / year as HOMOIOS THEORY OF NUMBER
which is an amalgam of the 64 hexagrams as binomial trigrams / 81 as
trinomial tetragrammaton rather than its encapsulated contrived use as
the microcosm to redefine the macrocosm as the quintessence of the
Pythagorean [Babylonian] as binomial canon of transposition as HETEROS
THEORY OF NUMBER.

<http://www.grapple369.com/nature.html>

The Charter of Human Rights and Responsibilities No. 43 of Act 2006
defines a "PERSON MEANS A HUMAN BEING” and the question is, if it is
permissible to extend this definition to be a "PERSON MEANS A HUMAN
BEING AS A CONSCIOUS REALITY OF HOMO[iOS] SAPIEN[T] WHO IS INSTANTIATED
WITHIN THE TEMPORAL REALITY AS THEN THE CAUSE FOR REASONING AND
RATIONALITY."

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

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

After all the ENNEAD of THOTH and not the Roman Catholic Eucharist,
expresses an Anthropic Cosmological Principle which appears within its
geometric conception as being equivalent to the Pythagorean
TETRAD/TETRACTYS.

dolf

2018-07-31 10:45:52 UTC

Permalink

— ANZACS WHAT FOR? —

“OUR ANZACS WENT TO WAR.
HITLER WAS A CORPORAL.
IT WAS FOR NOTHING MORE.
PRINCIPLE RIGHT OR MORAL.

ANZACS DIED SO MAY WE LIVE.
TO SEE HITLER IN THE MIRROR.
NO REASON CAN THEY GIVE.
HIS REFLECTION OUR TERROR.

GOVERNOR GENERAL KNEELS.
TO PAPAL RING CONFOUND.
FROM US THE EMPIRE STEALS.
DEAD UPON BARREN GROUND.”

That I was purposefully being subjected to satirical and diminutive
characterisations for his amusement.

— TIME DIDN’T DENY —

“YE BE NOT
FORGOTTEN.
AS THEY ROT.
SOIL SODDEN.

WE REMEMBER.
OF VALOUR BORN.
FAITHFUL FOREVER.
ER EVE NOR MORN.”

[ANZAC Centennial 25 April 2018]

— *BLINKERED* DEVOTIONS —

“IF I KNOW GOOD.
AND I KNOW EVIL.
BE IT UNDERSTOOD.
I AIN’T NO DEVIL.

WELL KISS MY RING.
YOU ROTTEN SOD.
‘N MOUTH MY DING.
YOU AIN’T NO GOD.”

That poem is an example of Intellectual capacity because it computes to
#312 / #333 as identical to what I was thinking...

Post by Lions Growl of Butchers Foul

Geez, the gibberish is getting worse!

--
YOUTUBE: "The Meerkat Circus"

http://youtu.be/H-7OuqWi4vQ

SEE ALSO AS RELATIONSHIP: *INVALIDATING* {Perennial philosophy (HETEROS
{#390 - ROBBERS} v’s HOMOIOS {#391 - STEWARDS OF GOD’S HOUSE} THEORY OF
NUMBER) as universal of right and wrong...} *THE* *ORTHODOX* *AND* *ROMAN*
*CATHOLIC* *CHURCH'S* *CLAIM* {#390 as 1, #100, #80, #1, #3, #5, #200 as
harpax (G727): {#11 as #242} 1) rapacious, ravenous; 2) a extortioner, a
robber} *TO* *JUBILEE2000* *AS* *BEING* *DELUSIONAL* *AND* *FRAUDULENT*

Private “Saint Andrews” Street on the edge of the Central Business District
dated 16th May, 2000 - This report is prepared in response to a TP00/55 as
a Notice of an Application for Planning Permit

<http://www.grapple369.com/jubilee2000.html>

SEE ALSO: HYPOSTASIS as DAO OF NATURE (Chinese: ZIRAN) / COURSE (Greek:
TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]

Chinese HAN Dynasty (206 BCE - 220CE) Hexagon Trigrams to Tetragram
assignments proposed by Yang Hsiung (53BCE - 18CE) which by 4BCE
(translation published within English as first European language in 1993),
first appeared in draft form as a meta-thesis titled T'AI HSUAN CHING {ie.
Canon of Supreme Mystery} on Natural Divination associated with the theory
of number, annual seasonal chronology and astrology reliant upon the seven
visible planets as cosmological mother image and the zodiac.

It shows the ZIRAN as the DAO of NATURE / COURSE-trochos OF NATURE-genesis
[James 3:6] as HYPOSTATIS comprising #81 trinomial tetragrammaton x 4.5 day
= #364.5 day / year as HOMOIOS THEORY OF NUMBER which is an amalgam of the
64 hexagrams as binomial trigrams / 81 as trinomial tetragrammaton rather
than its encapsulated contrived use as the microcosm to redefine the
macrocosm as the quintessence of the Pythagorean [Babylonian] as binomial
canon of transposition as HETEROS THEORY OF NUMBER.

<http://www.grapple369.com/nature.html>

The Charter of Human Rights and Responsibilities No. 43 of Act 2006 defines
a "PERSON MEANS A HUMAN BEING” and the question is, if it is permissible to
extend this definition to be a "PERSON MEANS A HUMAN BEING AS A CONSCIOUS
REALITY OF HOMO [iOS] SAPIEN [T] WHO IS INSTANTIATED WITHIN THE TEMPORAL
REALITY AS THEN THE CAUSE FOR REASONING AND RATIONALITY."

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

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

After all the ENNEAD of THOTH and not the Roman Catholic Eucharist,
expresses an Anthropic Cosmological Principle which appears within its
geometric conception as being equivalent to the Pythagorean
TETRAD/TETRACTYS

Lions Growl of Butchers Foul

2018-08-01 20:07:01 UTC

Permalink

On Tuesday, July 31, 2018 at 8:45:59 PM UTC+10, dolf wrote:

<SNIP gibberish>

Post by dolf
That poem is an example of Intellectual capacity because it computes to
#312 / #333 as identical to what I was thinking...

Wrong. Words do not "compute". That's what we have numbers for.

Post by dolf

Post by Lions Growl of Butchers Foul

Geez, the gibberish is getting worse!

dolf

2018-08-01 22:43:38 UTC

Permalink

Since I believed upon reasonable grounds as previously reported to the
COURT upon 24 JULY 2018 that I was by determined as premeditated action of
the RESPONDENT as participant within the SAINT ANDREWS CAUSE CÉLÈBRE
(KNIGHTS TEMPLAR INTERNATIONAL) as detailed within my 31 JULY 2017 grounds
as APPLICATION FOR AN INTERVENTION AND PERSONAL SAFETY ORDER in being setup
for a confrontation by an ECLIPSE EVENT whereby he would EXERT A TEMPORAL
INFLUENCE UPON MY TERRESTRIAL PROPERTY WHILST SIMULTANEOUSLY MAKING A
SEIZURE AGAINST MY TRANSCENDENT CELESTIAL ENTITLEMENT TO AN INTELLECTUAL
PROPERTY as being a trinomial mathematical theoretical noumenon, as an
entrapment to induce me to then breach the vexatious reciprocal
INTERVENTION AND PERSONAL SAFETY ORDER as CASE NUMBER H13214018 as
application made on 22 November 2017.

ABSTRACT CONCEPTUAL POSTULATE:
Consensus {ie. point to point within a circumscribed opportunity} of
agreement between SOVEREIGN STATES by deployment of a real-time function()
which may then become an effective DETERMINATION process upon the
IMMATERIAL / INCORPOREAL REALM by utilising each of the ONTIC % #41
CANONICAL values as *OBLIGANS* descriptors within the TELOS HIERARCHY which
will then be steeped throughout the INTELLECTUS AS GENITIVE VOLUNTĀTUS (ie.
VOLUNTARY WILL) spectrum of CATEGORIES OF UNDERSTANDING within the NOUMENON
paradigm itself.

OBLIGANS (noun):
1) obliging, making liable.
2) making guilty. <-- *DETERMINATION* *OF* *GUILT*
3) mortgaging, pawning.
4) restraining, impeding.

ETYMOLOGY:
Present active participle of obligō (“bind in obligation”)

I want to make one more informal research statement on the capacity to
deploy the OBLIGANS {*DETERMINATION* *OF* *GUILT*} as a PROBABILITY
FUNCTION {eg: VIRTUE (+/-); TOOLS (+/-); POSITION (+/-); TIME (+/-)} which
is not my area of expertise but none the less there is no harm in making a
hypothetical postulate for the purposes of further consideration as to
there being any relative merit.

3: {
THOTH: "Oh thou of the Nose, who makest thine appearance at Chemunnu; *I*
*AM* *NOT* *EVIL* *MINDED*.",
VIRTUE: [3 ,"With Mired (no. #3), great woe."],
TOOLS: [43 ,"With Encounters (no. #43), small desire."],
POSITION: [37 ,"The ways of Purity (no. #37) and ..."],
TIME: [47 ,"Pattern (no. #47) where some are simple and some are
complex?"],
CANON: 130,
ANKH: 0
},

At the superficial level if I wanted to determine #237 - USE OF FORCE
association with a CANONICAL VALUE: #130:

WATCH0: 5.3.3.7.0@{
@1: Sup: 45 (#45); Ego: 45 (#45),
@2: Sup: 35 (#80); Ego: 71 (#116),
@3: Sup: 11 (#91); Ego: 57 (#173),
@4: Sup: 39 (#130 *** ONTIC VALUE: *I* *AM* *NOT* *EVIL* *MINDED*);
Ego: 28 (#201),
@5: Sup: 46 (#176); Ego: 7 (#208),
@6: Sup: 26 (#202); Ego: 61 (#269),
@7: Sup: 35 (#237 *** *USE* *OF* *FORCE*); Ego: 9 (#278),
@8: Sup: 81 (#318); Ego: 46 (#324),
@9: Sup: 79 (#397); Ego: 79 (#403),
Male: #397; Feme: #403
}

Prototype: *HOMOIOS* {#397 / #403} / HETEROS {#361 / #385} / TORAH {#373 /
#391}

REFUTING NOAM CHOMSKY'S SELF-HATRED AS JEWISH IDENTITY: RUSSIAN
INTERFERENCE ISN’T INFLUENCING US ELECTIONS BUT ISRAEL DEFINITELY IS:

While Americans obsess over alleged ‘Russian hacking,’ Noam Chomsky
questions why political influence from Israel is being ignored. [Free
Thought Project 31 July 2018]

Avram Noam Chomsky (born 7 December 1928) is an American linguist,
philosopher, cognitive scientist, historian, social critic and political
activist. Sometimes described as 'the father of modern linguistics',
Chomsky is also a major figure in analytic philosophy and one of the
founders of the field of cognitive science. He holds a joint appointment as
Institute Professor Emeritus at the Massachusetts Institute of Technology
(MIT) and laureate professor at the University of Arizona, and is the
author of over 100 books on topics such as linguistics, war, politics, and
mass media. Ideologically, he aligns with anarcho-syndicalism and
libertarian socialism. [<https://en.wikipedia.org/wiki/Noam_Chomsky>]

MANUFACTURING CONSENT: The Political Economy of the Mass Media is a book
written by Edward S. Herman and Noam Chomsky, in which the authors propose
that the mass communication media of the U.S. "are effective and powerful
ideological institutions that carry out a system-supportive propaganda
function, by reliance on market forces, internalized assumptions, and
self-censorship, and without overt coercion", by means of the propaganda
model of communication. The title derives from the phrase "the manufacture
of consent," employed in the book Public Opinion (1922), by Walter Lippmann
(1889–1974).

The book was first published in 1988 and was revised 20 years later to take
account of developments such as the fall of the Soviet Union. There has
been debate about how the internet has changed the public's access to
information since 1988.

Can Noam Chomsky as a cunning linguist answer the question on whether this
#288 - UMBRA {

#334 as [#6, #80, #200, #8, #40] = perach (H6525): {UMBRA: #10 as #288 %
#41 = #1} 1) bud, sprout

#334 as [#40, #4, #200, #20, #10, #20, #40] = derek (H1870): {UMBRA: #1 as
#224 % #41 = #19} 1) way, road, distance, journey, manner; 1a) road, way,
path; 1b) journey; 1c) direction; 1d) manner, habit, way; 1e) of course of
life (fig.); 1f) of moral character (fig.)

} of political interference has an anchor within #231 - JUXTAPOSITION
CONTROL or is it rooted at the ONTIC % #41 as CANONICAL level being values
necessary to protect consensus obligation agreements between SOVEREIGN
STATES?

Does he consider that a REVERSE TRANSCRIPTASE INHIBITOR stratagem is the
best neutralisation as HYPOSTASIS {septet space/time dynamic} approach
against such a disease?

- dolf

Post by Lions Growl of Butchers Foul
<SNIP gibberish>

Post by dolf
That poem is an example of Intellectual capacity because it computes to
#312 / #333 as identical to what I was thinking...

Wrong. Words do not "compute". That's what we have numbers for.

Post by dolf

Post by Lions Growl of Butchers Foul

Geez, the gibberish is getting worse!

--
YOUTUBE: "The Meerkat Circus"

http://youtu.be/H-7OuqWi4vQ

SEE ALSO AS RELATIONSHIP: *INVALIDATING* {Perennial philosophy (HETEROS
{#390 - ROBBERS} v’s HOMOIOS {#391 - STEWARDS OF GOD’S HOUSE} THEORY OF
NUMBER) as universal of right and wrong...} *THE* *ORTHODOX* *AND* *ROMAN*
*CATHOLIC* *CHURCH'S* *CLAIM* {#390 as 1, #100, #80, #1, #3, #5, #200 as
harpax (G727): {#11 as #242} 1) rapacious, ravenous; 2) a extortioner, a
robber} *TO* *JUBILEE2000* *AS* *BEING* *DELUSIONAL* *AND* *FRAUDULENT*

Private “Saint Andrews” Street on the edge of the Central Business District
dated 16th May, 2000 - This report is prepared in response to a TP00/55 as
a Notice of an Application for Planning Permit

<http://www.grapple369.com/jubilee2000.html>

SEE ALSO: HYPOSTASIS as DAO OF NATURE (Chinese: ZIRAN) / COURSE (Greek:
TROCHOS) OF NATURE (Greek: GENESIS) [James 3:6]

Chinese HAN Dynasty (206 BCE - 220CE) Hexagon Trigrams to Tetragram
assignments proposed by Yang Hsiung (53BCE - 18CE) which by 4BCE
(translation published within English as first European language in 1993),
first appeared in draft form as a meta-thesis titled T'AI HSUAN CHING {ie.
Canon of Supreme Mystery} on Natural Divination associated with the theory
of number, annual seasonal chronology and astrology reliant upon the seven
visible planets as cosmological mother image and the zodiac.

It shows the ZIRAN as the DAO of NATURE / COURSE-trochos OF NATURE-genesis
[James 3:6] as HYPOSTATIS comprising #81 trinomial tetragrammaton x 4.5 day
= #364.5 day / year as HOMOIOS THEORY OF NUMBER which is an amalgam of the
64 hexagrams as binomial trigrams / 81 as trinomial tetragrammaton rather
than its encapsulated contrived use as the microcosm to redefine the
macrocosm as the quintessence of the Pythagorean [Babylonian] as binomial
canon of transposition as HETEROS THEORY OF NUMBER.

<http://www.grapple369.com/nature.html>

The Charter of Human Rights and Responsibilities No. 43 of Act 2006 defines
a "PERSON MEANS A HUMAN BEING” and the question is, if it is permissible to
extend this definition to be a "PERSON MEANS A HUMAN BEING AS A CONSCIOUS
REALITY OF HOMO [iOS] SAPIEN [T] WHO IS INSTANTIATED WITHIN THE TEMPORAL
REALITY AS THEN THE CAUSE FOR REASONING AND RATIONALITY."

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

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

After all the ENNEAD of THOTH and not the Roman Catholic Eucharist,
expresses an Anthropic Cosmological Principle which appears within its
geometric conception as being equivalent to the Pythagorean
TETRAD/TETRACTYS

Lions Growl of Butchers Foul

2018-07-31 09:42:48 UTC

Permalink

Geez, the gibberish is getting worse!