The Lord did not come to make a display. He came to heal and to teach

dolf

2018-10-13 12:40:26 UTC

Material details of my defence against the APPLICATION AND SUMMONS FOR
AN INTERVENTION AND PERSONAL SAFETY ORDER made on 31 October 2017 as
CASE NUMEBR: H13018534 in being a direct reaction to my public and
parting comment of "GOD SAVE THE QUEEN FROM YOU FASCISTS" pertaining to
my several tactical carpe diem interjections made at local events of the
RSL et al {CATHOLIC SALE COLLEGE, CATHOLIC REPRESENTATIVES OF WELLINGTON
SHIRE COUNCIL} as pre-cursor to the Beersheba 100 year [commemorations]
accompanying earlier artistic deliberations over avoiding anti-semitic,
hymeneal {marriage}, procreational as fascist idealisation which is
absent of women's emancipation due to suffrage of 1902 and scientific
discussion on the specific subject of INTELLECTUS AS GENITIVE VOLUNTĀTIS
v's JINGOISM {MARRIAGE AS PIETY / FAMILY AND PROCREATION} relative to
the Materia Prima of Queen Victoria's Letter Patents as PRESENTS {ie.
HEAVENLY (EPOURANIOS) GIFT (DŌREA: a gratuity:—gift) [Hebrews 6:4-12]}
instrumentation made to the Federation of the Commonwealth of Australia.

AS CONVEYING A PRO [#391 v's #541 --> CONTEMN / CONDEMN] DOMO [cf: ADOLF
HITLER'S TABLE TALK (1941-1944) IDEA @215 ON 12 MAY 1942] IMPETUS: *FOR*
(*ONE'S* *OWN*) #391 - *HOME* *OR* *HOUSE* as serving the interests of a
given perspective or for the benefit of any small powerful or
influential #123 - GROUP within an #369 - ORGANISATION / FIELD / CLIQUE
which places a prerogative upon subjectivism {#114 / #342} within the
pious construct {#78 / #234 and #99 / #297} as the #288 - UMBRA
ADVANCEMENT of unconscionable collectivism {ie. #231 - JUXTAPOSITION
CONTROL / *AT* *THE* *GOING* *DOWN* *OF* *THE* *SUN* *AND* *IN* *THE*
*MORNING*} by conduct of #325 {#5x#5 = #65 - *SOLDIER*} - DETRUDE.

H7750@{
   @1: Sup: 6 (#6); Ego: 6 (#6),
   @2: Sup: 63 (#69); Ego: 57 (#63),
   @3: Sup: 72 (#141); Ego: 9 (#72),
   @4: Sup: 1 (#142); Ego: 10 (#82),
   Male: #142; Feme: #82
} // #325

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

UMBRA: #315 % #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

ONTIC_OBLIGANS_150@{
   @1: Sup: 28 (#28); Ego: 28 (#28),
   @2: Sup: 15 (#43); Ego: 68 (#96),
   @3: Sup: 65 (#108); Ego: 50 (#146 - I AM NOT A LAND-GRABBER {%15}),
   @4: Sup: 69 (#177 - I AM NOT GIVEN TO CURSING {%29}); Ego: 4 (#150 -
I INDULGE NOT IN ANGER {%28}),
   Male: #177; Feme: #150
} // #150

#325 {#5x#5 = #65 - *SOLDIER*} as [#6, #300, #9, #10] = suwt (H7750):
{UMBRA: #9 as #315 % #41 = #28} 1) to swerve, fall away; 2) *TO*
*THRUST* *OR* *FORCE* *DOWN*, *OUT*, *OR* *AWAY*; 1a) (Qal); 1a1) to
swerve, fall away; 1a2) those falling away (participle); 2a) subject to
censorship or kill-file filtering; 2b) habitually exclude socially or
ignore conversationally;

<— SYNTHETICAL JUDGMENTS: SYNTHETIC A POSTERIORI HYPOTHESIS OF AN
AGREEMENT OF POLITICAL INTERFERENCE / DOMESTIC TERRORISM BY
INSTITUTIONAL IMPERATIVE CAPABLE OF DEPLOYING THE LEST WE FORGET ODE FOR
ITS OWN ENDS

THUS WE CONVEY A COGNITIVE PROCESS DEPLOYING DIALECTIC WHICH IS CAPABLE
OF CONVEYING IDEAS WHILST DERIVED FROM SUCH AS PARENT-CHILD HAVE NO
INHERENT GEMATRIA CORRESPONDENCE AND THEREFORE EXHIBIT A HIGHER LEVEL OF
CONSCIOUSNESS WHICH THEN HAS INTEGRITY WITH THE EVOLUTIONARY PEER
EQUIVALENT CATEGORIES OF UNDERSTANDING

THEREFORE THE INTERDICTION: “GOD SAVE THE QUEEN FROM YOU FASCISTS”
expressed as *CARPE* *DIEM* at a distance of some 40 to 60 metres within
the street to passing persons whom paused and laughed with absolute
conviction as derision by means of #325 {#5x#5 = #65 - *SOLDIER*} -
DETRUDE BY MALFEASANCE.

For instance I just had @ 1441 hours upon 7 September 2018 an improper
delivery of toilet blocks from the Memorial Hall where there was a
categorical clarity as to being directed to my home (*PRO* *DOMO*)
address and consistent with an abnormality ('SIDEWALK OPPORTUNISM ALONE
AS YOUR SELF DECLARED VIRTUE AND DIGNITY' cf: Proroguing letter dated 7
July 2017 and Letter for Diary Note to State / Federal Attorney Generals
dated 8 November 2017) as toilet time children’s book cover littering
within the street after a cenotaph memorial event held there.

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[IMAGES: *BIG* *BOYS* *TOILET* items left in the street within proximity
to the Memorial Shrine event of 28 October 2017]

MALFEASANCE (noun): (LAW) the performance by a public official of an act
that is legally unjustified, harmful, or contrary to law; wrongdoing
used especially of an act in violation of a public trust; Word of the
Day for 1 March 2017; www.dictionary.com

Were engaging within allegedly #288 - BEERSHEBA commemorations of a
PRIVATE NATURE INCLUSIVE OF ROMAN CATHOLIC RELIGIOUS BEING BY PARTIALITY
OF AS DISRESPECT SHOWN TO BOER WAR MEMORIAL COMMEMORATIONS UPON SUNDAY
PROXIMITY TO 31 MAY, THEREBY AN IMPOSITION OF AN ABHORRENT AND
BLASPHEMOUS RELIGIOUS BELIEF, DISBELIEF, NON-BELIEF CONSTITUTING
UNLAWFUL BREACHES OF SECTION #116 OF THE AUSTRALIAN CONSTITUTION UPON
SATURDAY 28 OCTOBER 2017, has in light of a #231 - JUXTAPOSITION CONTROL
as implicit breaches made against the SOVEREIGN CATEGORICAL IMPERATIVE
“DIEU ET MON DROIT” was an entirely of a propitious characteristic as
conformity to probity and within bounds of decorum as ontological
pacifist (ie. #41 - *ONTIC* NECESSITY) values which were compliant with
the SUI JURIS / MEMBRUM VIRILE principles of a $50 valued LEST WE FORGET
badge purchased the year prior before Remembrance Day of 11 November
2016 and was not simply an action of nostalgia by fanciful decoration
being only a contrived dignity.

And therefore ought to be unlawful conduct by a public authority under
Section 38(1) to (3) of the Charter of Human Rights and Responsibilities
No. 43 of Act 2006, which states: "(1) Subject to this section, it is
unlawful for a public authority to act in a way that is incompatible
with a human right or, in making a decision, to fail to give proper
consideration to a relevant human right.

(2) Subsection (1) does not apply if, as a result of a statutory
provision or a provision made by or under an Act of the Commonwealth or
otherwise under law, the public authority could not reasonably have
acted differently or made a different decision..

(3) This section does not apply to an act or decision of a private nature.

(4) Subsection (1) does not require a public authority to act in a way,
or make a decision, that has the effect of impeding or preventing a
religious body (including itself in the case of a public authority that
is a religious body) from acting in conformity with the religious
doctrines, beliefs or principles in accordance with which the religious
body operates.

(5) In this section religious body means—

(a) a body established for a religious purpose; or
(b) an entity that establishes, or directs, controls or administers, an
educational or other charitable entity that is intended to be, and is,
conducted in accordance with religious doctrines, beliefs or principles.

There are several legal issues involved with respects to [the] Saint
Andrews Cause Célèbre participated in by the representatives of the
Returned Service League as Public Authority and the nature of its
association to a FOREIGN POWER as a group named KNIGHTS TEMPLARS
INTERNATIONAL which formed within 2015 and comprises various: RELIGIONS
/ STATES / MILITARY / ORGANISATIONS / INSTITUTIONS as unconscionable
attempts made by them to impose a substituted ethic @5 against the
INTELLECTUS AS GENITIVE VOLUNTĀTIS whether by NEGLECT or forced WILL
upon our War Dead and to usurp @1 the Sovereignty embodied within the
Governor General as ANTHROPIC COSMOLOGICAL PRINCIPLE.

In whatever circumstance, it is capable of being hosted upon the
INTELLECTUS AS GENITIVE VOLUNTĀTIS as it's mechanism for delivery and
staging which then becomes an acute and risky precipice consideration
that is accorded entirely by my Intellectual Property and thusly my
reasonable objection has always been ROMAN CATHOLICS / FREEMASONRY
imposing {#17 / #33 - #INR / #65 - SOLDIER} a @5 - substituted HETEROS
ethic upon our {#390 / #288 / #419} war dead and usurping the @1 -
SOVEREIGNTY of the #391 - HOMOIOS basis to our Commonwealth's Governance
which is defined as a PRINCIPLE that is circumscribed {#13 / #21 / #37}
by Queen Victoria's Letters Patent of 17 September 1900 as the
instrumentation of Federation into a nation.

It is entirely PERJURED TESTIMONY MADE IN THE SALE MAGISTRATES COURT ON
14 MARCH 2018 to SLANDEROUSLY convey that I have in any manner been
disrespectful to our SOLDIERS: "THE ADMIRABLE QUALITY ABOUT OUR SOLDIERS
IS THEIR PREPAREDNESS TO GIVE UP THEIR VITALITY OF YOUTH, LIMBS AND
LIVES IN SPITE OF THEIR DESTITUTE STATE OF BEING WHICH WOULD OTHERWISE
DEIFY IGNORANCE {

G52@{
   @1: Sup: 1 (#1); Ego: 1 (#1),
   @2: Sup: 4 (#5); Ego: 3 (#4),
   @3: Sup: 54 (#59); Ego: 50 (#54),
   @4: Sup: 43 (#102 - I AM NOT RAPACIOUS {%4}); Ego: 70 (#124),
   @5: Sup: 53 (#155); Ego: 10 (#134),
   @6: Sup: 54 (#209); Ego: 1 (#135),
   @7: Sup: 11 (#220 - I CURSE NOT A GOD {%38}); Ego: 38 (#173 - I AM
NOT GIVEN TO UNNATURAL LUST {%27}),
   Male: #220; Feme: #173
} // #335

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

UMBRA: #135 % #41 = #12 - Numbing Effect of the Conventional, Abstaining
from Desire; I-Ching: H6 - Contention, Conflict, Arguing, Lawsuit;
Tetra: 25 - Contention;

THOTH MEASURE: #12 - Oh thou of the Bright Teeth, who makest thine
appearance in the Unseen Land; *I* *AM* *NOT* *A* *TRANSGRESSOR*.

    #VIRTUE: With Youthfulness (no. #12), to have little, but
    #TOOLS: With Measure (no. #52), to have no lack.
    #POSITION: With Reach (no. #15), thoughts that comprehend.
    #TIME: With Exhaustion (no. #69), thoughts that confound.
    #CANON: #148

ONTIC_OBLIGANS_148@{
   @1: Sup: 12 (#12); Ego: 12 (#12),
   @2: Sup: 64 (#76); Ego: 52 (#64),
   @3: Sup: 79 (#155); Ego: 15 (#79),
   @4: Sup: 67 (#222); Ego: 69 (#148 - I AM NOT A TRANSGRESSOR {%12}),
   Male: #222; Feme: #148
} // #148

#335 as [#1, #3, #50, #70, #10, #1, #200] = agnoia (G52): {#9 AS #135 AS
UMBRA INTERFERENCE MAPPING WITHIN ISLAMIC *CORTICAL* ARRAY* AS *ORBITAL*
PYTHAGOREAN BELIEF ASSIGNED TO THE ARCH-ANGEL OF ARIES AS *EQUINOX* OF
21 MARCH – 19 APRIL} 1) lack of knowledge, *IGNORANCE*; 1a) esp. of
divine things; 1b) of moral blindness;

} AND THEIR ONLY CAUSE FOR SUCH AS WORLD WAR II." [10 November 2016]

MEMBRUM (noun):
- (anatomy) limb of the body; member.
- (euphemistic) the penis (membrum virīle)
- a portion, division
- apartment, room in a house
- member of the state
- (Late Latin, Christianity) member of the Body of Christ, member of the
church
- (grammar) clause of a sentence

MEMBRUM_PUERILE@{
   @1: Sup: 2 (#2); Ego: 2 (#2),
   @2: Sup: 10 (#12); Ego: 8 (#10),
   @3: Sup: 16 (#28); Ego: 6 (#16),
   @4: Sup: 54 (#82); Ego: 38 (#54),
   @5: Sup: 64 (#146 - I AM NOT A LAND-GRABBER {%15}); Ego: 10 (#64),
   @6: Sup: 69 (#215 - I AM NEITHER A LIAR NOR A DOER OF MISCHIEF
{%34}); Ego: 5 (#69),
   Male: #215; Feme: #69
} // #231

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

UMBRA: #231 % #41 = #26 - Ambiguous Reversals, Virtue of Gravity;
I-Ching: H3 - Birth Throes, Initial Difficulties, Sprouting, Difficulty
at the beginning, Gathering support, Hoarding; Tetra: 3 - Mired;

THOTH MEASURE: #26 - Oh Basit, who makest thine appearance at the
Shetait; *I* *AM* *NOT* *THE* *CAUSE* *OF* *WEEPING* *TO* *ANY*.

    #VIRTUE: If it is Endeavor (no. #26), then joy, but
    #TOOLS: If it is Departure (no. #66), then sorrow.
    #POSITION: As to Following (no. #19), it is dragged along.
    #TIME: As to Guardedness (no. #57), it is secured.
    #CANON: #168

ONTIC_OBLIGANS_168@{
   @1: Sup: 26 (#26); Ego: 26 (#26),
   @2: Sup: 11 (#37); Ego: 66 (#92),
   @3: Sup: 30 (#67); Ego: 19 (#111),
   @4: Sup: 6 (#73); Ego: 57 (#168 - I AM NOT THE CAUSE OF WEEPING TO
ANY {%26}),
   Male: #73; Feme: #168
} // #168

#231 as [#2, #8, #6, #200, #10, #5] = bachuwr (H970): {#49 as #231 % #41
= #26} 1) *YOUTH*, young man; 2) *HITLER* *YOUTH*;

In contrast to the corresponding Changes hexagram, which praises certain
childlike qualities, the Mystery censures the *PUERILE* {ie. MEMBRUM
VIRILE {manly, masculine, mature} v's MEMBRUM PUERILE {boyish, #231 -
*YOUTH*}}.

APPRAISAL 1: The fatuous youth is not awake.
Meeting us, he is blind and dim.7
FATHOMING 1: A *LOUTISH* *YOUTH* *WHO* *IS* *UNAWARE*
Means: We *FEAR* *HE'LL* *BE* *DARK* *UNTIL* *THE* *END*.

Appraisal 1 corresponds to the Beginning of Thought. The most important
task for the immature youth is to find a good teacher to train his
heart/mind. A Chinese pun identifies the teacher as “the first-awakened
one” who leads others to the Way. Here, unfortunately, Position 1
corresponds to *INAUSPICIOUS* *NIGHT* and so YANG HSIUNG *SPEAKS* *OF*
*DARKNESS*:

Either the inane youth selects teachers who are equally ignorant ("He
meets us, who are [also] blind and dim") or the immature youth fails to
heed his good teachers' words ("[Even after] meeting us, he is blind and
dim.") Under such conditions, no pupil can hope to gain enlightenment.
Unless he changes his ways, he is likely to remain doubly in the dark in
that he will be both 'unenlightened' and 'in obscurity.'

"NOW I SAY, THAT THE HEIR, AS LONG AS HE IS A CHILD, DIFFERETH NOTHING
FROM A SERVANT, THOUGH HE BE LORD {

KURIOS: From κυρος kuros (supremacy); supreme in authority, that is, (as
noun) controller; by implication Mr. (as a respectful title):—God, Lord,
master, Sir

} OF ALL;

BUT IS UNDER TUTORS AND GOVERNORS UNTIL THE TIME APPOINTED OF THE FATHER.

EVEN SO WE, WHEN WE WERE CHILDREN, WERE IN BONDAGE {

DOULOŌ: to enslave (literally or figuratively):--bring into (be under)
bondage, X given, become (make) servant

} UNDER THE ELEMENTS {

STOICHEION: something orderly in arrangement, that is, (by implication)
a serial (basal, fundamental, initial) constituent (literally),
proposition (figuratively):—element, principle, rudiment

} OF THE WORLD {

KOSMOS: orderly arrangement, that is, decoration; by implication the
world (in a wide or narrow sense, including its inhabitants, literally
or figuratively [morally]):—adorning, world

}: BUT WHEN THE FULNESS OF THE TIME WAS COME, GOD SENT FORTH HIS SON,
MADE OF A WOMAN, MADE UNDER THE LAW {

NOMOS: a primary word νέμω nemō (to parcel out, especially food or
grazing to animals); law (through the idea of prescriptive usage),
generally (regulation), specifically (of Moses [including the volume];
also of the Gospel), or figuratively (a principle):—law

}, TO REDEEM THEM THAT WERE UNDER THE LAW, THAT WE MIGHT RECEIVE THE
ADOPTION OF SONS. AND BECAUSE YE ARE SONS, GOD HATH SENT FORTH THE
SPIRIT OF HIS SON INTO YOUR HEARTS, CRYING, ABBA, FATHER. WHEREFORE
THOU ART NO MORE A SERVANT, BUT A SON; AND IF A SON, THEN AN HEIR OF GOD
THROUGH CHRIST.

HOWBEIT THEN, WHEN YE KNEW NOT GOD, YE DID SERVICE UNTO THEM WHICH BY
NATURE {

PHUSIS: growth (by germination or expansion), that is, (by implication)
natural production (lineal descent); by extension a genus or sort;
figuratively native disposition, constitution or usage:—([man-]) kind,
nature ([-al])

} ARE NO GODS.

BUT NOW, AFTER THAT YE HAVE KNOWN GOD, OR RATHER ARE KNOWN OF GOD, HOW
TURN YE AGAIN TO THE WEAK AND BEGGARLY ELEMENTS {

STOICHEION: something orderly in arrangement, that is, (by implication)
a serial (basal, fundamental, initial) constituent (literally),
proposition (figuratively):—element, principle, rudiment

}, WHEREUNTO YE DESIRE AGAIN TO BE IN BONDAGE?

YE OBSERVE DAYS, AND MONTHS, AND TIMES, AND YEARS.

I AM AFRAID OF YOU, LEST I HAVE BESTOWED UPON YOU LABOUR IN VAIN."
[Galatians 4:1-:11 (KJV)]

Jean Piaget (9 August 1896 – 16 September 1980) was the great pioneer of
the constructivist theory of knowing and his 1936 theory of cognitive
development explains how a child constructs a mental model of the world.
He disagreed with the idea that intelligence was a fixed trait, and
regarded cognitive development as a process which occurs due to
biological maturation and interaction with the environment.

In the elaboration of the logical model of intellectual development,
Piaget argued that intelligence develops in a series of stages that are
related to age and are progressive because one stage must be
accomplished before the next can occur. For each stage of development
the child forms a view of reality for that age period. At the next
stage, the child must keep up with earlier level of mental abilities to
reconstruct concepts. Piaget conceived intellectual development as an
upward expanding spiral in which children must constantly reconstruct
the ideas formed at earlier levels with new, higher order concepts
acquired at the next level.

It is primarily the “Third Piaget” (the logical model of intellectual
development) that was debated by American psychologists when Piaget’s
ideas were “rediscovered” in the 1960s.

*SUI* *JURIS* is a Latin phrase meaning “in one’s own right” as an
autonomous and sapient being. It means a person whom is able to make
contracts and sue others, or be sued himself within his own name. A
person as *SUI* *JURIS* is one whom is not bankrupt, mentally incapable
or a minor. It is the legal capacity to manage one’s own affairs. Most
adults are considered as *SUI* *JURIS*.”
<https://en.wikipedia.org/wiki/Jean_Piaget>

Jean Piaget writes that within logic, juxtaposition is a logical fallacy
on the part of the observer, where two items placed next to each other
imply a correlation, when none is actually claimed. For example, an
illustration of a politician and Adolf Hitler on the same page would
imply that the politician had a common ideology with Hitler. Similarly,
saying "Hitler was in favour of #231 - JUXTAPOSITION CONTROL, and so are
you" would have the same effect.

This particular rhetorical device is common enough to have its own name,
*REDUCTIO* *AD* *HITLERUM*.

HITLER DOES NOT CONSIDER THE POSSIBILITY OF A THEORETICAL NOTION AS KANT
POSTULATES OF A NOUMENON: "When one seeks reasons for these *PHENOMENA*,
*ONE* *IS* *IMMEDIATELY* *STRUCK* *BY* *THE* *EXTENT* *TO* *WHICH* *THE*
*HUMAN* *BRAIN* *REACTS* *TO* *EXTERNAL* *INFLUENCE*." [Adolf Hitler,
Table Talk (1941-1944), IDEA: @233, PAGE #514]

Karl Marx and Friedrich Engels proposed that Hegel's dialectic is too
abstract: ... In contradiction to Hegelian idealism, Marx presented his
own dialectic method, which he claims to be "direct opposite" of Hegel's
method: My dialectic method is not only different from the Hegelian, but
is its direct opposite.

The dialect which HEGEL proposes is:

#1 - THESIS
#2 - ANTI-THESIS
#3 - SYNTHESIS
#4 - PROGRESSION

Dialectical materialism adapts the Hegelian dialectic for traditional
materialism, which examines the subjects of the world in relation to
each other within a dynamic, evolutionary environment, in contrast to
metaphysical materialism, which examines parts of the world within a
static, isolated environment.

Dialectical materialism accepts the evolution of the natural world and
the emergence of new qualities of being at new stages of evolution. As
Z. A. Jordan notes, "Engels made constant use of the metaphysical
insight that the higher level of existence emerges from and has its
roots in the lower; that the higher level constitutes a new order of
being with its irreducible laws; and that this process of evolutionary
advance is governed by laws of development which reflect basic
properties of 'matter in motion as a whole'."

Dialectical materialism is an aspect of the broader subject of
materialism, which asserts the primacy of the material world: in short,
matter precedes thought. Materialism is a realist philosophy of science,
which holds that the world is material; that all phenomena in the
universe consist of "matter in motion," wherein all things are
interdependent and interconnected and develop according to natural law;
that the world exists outside us and independently of our perception of
it; that thought is a reflection of the material world in the brain, and
that the world is in principle knowable.

For his part, Engels applies a "dialectical" approach to the natural
world in general, arguing that contemporary science is increasingly
recognizing the necessity of viewing natural processes in terms of
interconnectedness, development, and transformation. Some scholars have
doubted that Engels's "dialectics of nature" is a legitimate extension
of Marx's approach to social processes.

Other scholars have argued that despite Marx's insistence that humans
are natural beings in an evolving, mutual relationship with the rest of
nature, Marx's own writings pay inadequate attention to the ways in
which human agency is constrained by such factors as biology, geography,
and ecology.

However the HOMOIOS ternary conception of NUMBER of which Immanuel Kant
is cognisant as conveyed within his Critique of Pure Reason (1781 /
1787) deploys a dialectic:

+ 0, 27, 54 {ie. Realm of its Nature as Heaven - Formula of Universal Law}
+ 0, 9, 18 {ie. System's Cosmology as Earth - Formula of Humanity}
+ 0, 3, 6 {ie. Self identity - Formula of Autonomy}
+ 1, 2, 3 {ie. Formula of Progression of individual phenomena}

H27 + H9 + H3 + H2 = #41 as #CENTRE
H54 + H18 + H6 + H3 = #81 as #WAN WU

= TETRAGRAMMATON HIERARCHY VALUE AS HOMOIOS THEORY OF *NUMBER*.

+ 0, 81, 9(9²+1)/2 = #369 {ie. ORGANIZATION OF THE MYRIAD OR *NUMBER* OF
THINGS (WAN WU) OF SOCIETY AND NATURE}

Nevertheless when this trinomial HOMOIOS {#81 bits} conception of
#NUMBER deploys a binomial encapsulation as a logical contradiction by
its deployment of a TRANSFORMATIVE PROTOTYPE AS CANON OF TRANSPOSITION
within the bifurcated HETEROS {@1 - GENDER {MARRIAGE} / @5 - PHALLUS
{HERITAGE} conception of #NUMBER:

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The Limitless (wuji) produces the delimited (youji), and this
demarcation is equivalent to the Absolute (taiji) or in Kabbalist
language as the Infinite Void /Nothingness (AIN SOF - Infinite Being) as
The Primordial Source.

The Taiji (the two opposing forces in embryonic form) produces two
forms, named yin-yang which are called Liangyi (the manifested opposing
forces).

Yin (Passive/Female Principle) and Yang (Active/Male Principle)

These two forms produce four phenomena (Sìxiàng):

PROGRESSION: Lesser Yin (shaoyin: West / Autumn / Metal)
+ 0, H27 - YI [Nourishment / ZHEN (ie. #3) below + GEN (ie. #8) above],
H54 - GUIMEI [*MARRYING* *MAID* / DUI (ie. #7) below + ZHEN (ie. #3)
above] {ie. Realm of its Nature as Heaven - Formula of Universal Law}

SYNTHESIS: Greater Yin (taiyin: North / Winter / Water and which also
refers to the Moon)
+ 0, H9 - XIAOXU [Lesser Domestication/QIAN (ie. #6) below + SUN (ie.
#4) above], H18 - GU [Ills to Be Cured / SUN (ie. #4) below + GEN (ie.
#8) above] {ie. System's Cosmology as Earth - Formula of Humanity}

ANTI-THESIS: Lesser Yang (shaoyang: East / Spring / Wood)
+ 0, H3 - ZHUN [Birth Throws / ZHEN (ie. #3) below + KAN (ie. #1) above]
as 'fundamentality [yuan], prevalence [heng], fitness [li] and constancy
[zhen]', H6 - SONG / *JIHAD*? [Contention/KAN (ie. #1) below + QIAN (ie.
#6) above] {ie. Self identity as Sea - Formula of Autonomy}

THESIS: Greater Yang (taiyang: South / Summer / Fire and which also
refers to the Sun)
+ H1 - *MONAD*: QIAN [Pure Yang / QIAN (ie. #6) above + QIAN (ie. #6)
below] as MALE, H2 - *DUAD*: KUN [Pure Yin / KUN (ie. #2) above + KUN
(ie. #2) below] as FEMALE, H3 - *TRIAD*: ZHUN [Birth Throws / ZHEN (ie.
#3) below + KAN (ie. #1) above] {ie. Fountains as Formula of Progression
of individual phenomena}

= TETRAGRAMMATON HIERARCHY VALUE AS HOMOIOS THEORY OF *NUMBER*.

+ 0, 81, 9(9²+1)/2 = #369 {ie. ORGANIZATION OF THE MYRIAD OR *NUMBER* OF
THINGS (WAN WU) OF SOCIETY AND NATURE}

These four phenomena (Sìxiàng) act on the eight trigrams (Bagua) which
are used within Daoist cosmology to represent the fundamental principles
of reality, seen as a range of eight interrelated concepts associated
only to nature’s process of PHUSIS as growth by germination or
expansion, that is, by implication natural production as lineal descent.

<Loading Image...

>

[IMAGE: NATURE’S METHODOLOGY AS PROCESS OF THE GREEK NOTION OF PHUSIS:
growth (by germination or expansion), that is, (by implication) natural
production (lineal descent); by extension a genus or sort; figuratively
native disposition, constitution or usage:—([man-]) kind, nature ([-al])
AS NOT ASSOCIATED TO ANY GOD]

THUS AS BINOMIAL HEXAGRAM (64 bit) ENCAPSULATION IT BECOMES A LOGICAL
CONTRADICTION WITHIN ITS DEPLOYMENT OF BIFURCATION AS HETEROS {@1 -
GENDER {MARRIAGE} / @5 - PHALLUS {HERITAGE} CONCEPTION OF #NUMBER WHEN
AN ASSOCIATION IS MADE:

a) TO THE EGYPTIAN META-DESCRIPTOR PROTOTYPES AS THE NAMED OF THE
FORTY-TWO GODS OF EGYPT CONVEYED BY THE BOOK OF THE DEAD;

b) THE DAOist POLAR OPPOSITES {ie. HSUAN CH'UNG: #1 - Nature Contains
Nature / #2 - Nature Rejoices in its Nature} AND

c) THE DAOist INTERPLAY OF OPPOSITES {ie. HSUAN TS'O: #3 - Nature
Surmounts Nature / #4 - Nature Amended in its Nature}

As the meta-descriptor prototypes conveyed within Yang Hsiung's (4 / 2
BCE) conjectural PAIRING {ie. #5 - Act of Nature} as then the basis for
his treatise translated by 1993 into English known as the Canon of
Supreme Mystery (T'AI HSUAN CHING).

I QUOTE: "In the third chapter of the "Analytic of Principles," on
phenomena and noumena, Kant in Critique of Pure Reason (1781 and second
edition 1787) emphasizes that because the categories must always be
applied to data provided by sensibility in order to provide cognition,
and because the data of sensibility are structured by the
transcendentally ideal forms of intuition, the categories give us
knowledge only of things as they appear with sensibility ("phenomena,"
literally "that which appears").

Although through pure understanding (nous in Greek) we may think of
objects independently of their being given in sensibility, we can never
cognize them as such non-sensible entities ("noumena," literally "that
which is thought" as a subject of some 112 mentions). The meaning of
Kant's use of the term "phenomena" is self-evident, but the meaning of
"noumena" is not, since it literally means not "things as they are in
dependently of appearing to us" but something more like "things as they
are understood by pure thought." Yet Kant appears to deny that the human
understanding can comprehend things in the latter way."

<http://www.grapple369.com/docs/kant-first-critique-cambridge.pdf>

*THUS* *I* *AM* *PROFFERING* *AN* *INFORMED* *AND* *REASONED* *OPINION*
*AS* *THAT* *WHICH* *IMMANUEL* *KANT* *STATES* *IS* *AN* *IMPOSSIBILITY*
*FOR* *A* *HUMAN* *BEING* *TO* *ACCOMPLISH* *BY* *TRANSCENDENT*
*SAPIENTIAL* *THOUGHT* *AND* *CAPABLY* *DEMONSTRATE* *IT'S* *TEMPORAL*
*CONGRUENCE* *AS* *COHERENCE* *BY* *A* *MATHEMATICAL* *THEORETICAL*
*NOUMENON* *AS* *AN* *INTELLECTUAL* *PROPERTY* *WHICH* *IMMANUEL*
*KANT* *HIMSELF* *CALLS* *NOUMENA* *AS* *THE* *PROOF* *OF* *A* *VALID*
*AND* *RATIONAL* *CONCEPT* *ATTAINED* *BY* *PURE* *THOUGHT* *BUT* *MY*
*ANTAGONIST'S* *OPINIONS* *ARE* *ONLY* *A* *SELF*-*INFATUATION* *WITH*
*DELUSION* *AND* *MORE* *PROPERLY* *UNDERSTOOD* *IN* *TERMS* *OF*
*PSYCHOSIS*.

THE FUEHRER EXPRESSED HIMSELF AS FOLLOWS:

A child {

YOUTUBE: "Children [Robert Miles d. (9 May 2017)]"

Y-M-T-A IDEA: #325 as #50, #5, #70, #200 = neos (G3501): {#18 as #325}
1) recently born, *YOUNG*, youthful; 2) new;

}, for example, who in its very early years has been frightened {

Y-M-T-A IDEA: #231 as #30, #200, #1 = yare' (H3372): {#17 as #231} 1)
*TO* *FEAR*, *REVERE*, *BE* *AFRAID*; 2) (TWOT) to shoot, pour; 1a)
(Qal); 1a1) to fear, be afraid; 1a2) to stand in awe of, be awed; 1a3)
to fear, reverence, honour, respect; 1b) (Niphal); 1b1) *TO* *BE*
*FEARFUL*, *BE* DREADFUL*, *BE* *FEARED*; 1b2) to cause astonishment and
awe, be held in awe; 1b3) to inspire reverence or godly fear or awe; 1c)
(Piel) *TO* *MAKE* *AFRAID*, *TERRIFY*;

} with the threat {

Y-M-T-A IDEA: #231 as #20, #4, #2, #200, #5 = dabar (H1696): {#3 as
#231} 1) to speak, declare, converse, command, promise, warn,
*THREATEN*, sing; 1a) (Qal) to speak; 1b) (Niphal) to speak with one
another, talk; 1c) (Piel); 1c1) to speak; 1c2) to promise; 1d) (Pual) to
be spoken; 1e) (Hithpael) to speak; 1f) (Hiphil) to lead away, put to
flight;

} of the bogey-man in the dark, will frequently retain {

Y-M-T-A IDEA: #231 as #6, #10, #40, #50, #70, #50, #5 = mana` (H4513):
{#34 as #231} 1) to withhold, hold back, keep back, refrain, deny, keep
restrain, hinder; 1a) (Qal) *TO* *WITHHOLD*; 1b) (Niphal) to be withheld;

} throughout all the years of its development a fear of entering a dark
room, a cellar or the like; among women a fear of this nature inculcated
in early youth {

Y-M-T-A IDEA: #231 as #2, #8, #6, #200, #10, #5 = bachuwr (H970): {#49
as #231} 1) *YOUTH*, young man; 2) *HITLER* *YOUTH*

} often persists for a lifetime. On the other hand, there are dangers
which, not ever having come to his notice {

Y-M-T-A IDEA: #231 as #1, #20, #10, #200 = nakar (H5234): {#31 as #231}
1) to recognise, acknowledge, know, respect, discern, regard; 2) to act
or treat as foreign or strange, disguise, misconstrue; 1a) (Niphal) to
be recognised; 1b) (Piel) to regard; 1c) (Hiphil); 1c1) to regard,
observe, pay attention to, pay regard to, *NOTICE*; 1c2) to recognise
(as formerly known), perceive; 1c3) to be willing to recognise or
acknowledge, acknowledge with honour; 1c4) to be acquainted with; 1c5)
to distinguish, understand; 1d) (Hithpael) to make oneself known; 2a)
(Niphal) to disguise oneself; 2b) (Piel); 2b1) to treat as foreign
(profane); 2b2) to misconstrue; 2c) (Hithpael); 2c1) to act as alien;
2c2) to disguise oneself;

}, a man {

Y-M-T-A IDEA: #231 as #2, #8, #6, #200, #10, #5 = bachuwr (H970): {#49
as #231} 1) *YOUTH*, young man; 2) *HITLER* *YOUTH*

} completely ignores. A child living in an area exposed to bombing and
to whom the dangers of a bombardment {

Y-M-T-A IDEA: #231 as #5, #8, #200, #10, #2, #6 = charab (H2717): {#20
as #231} 1) *TO* *BE* *WASTE*, *LAY* *WASTE*, *MAKE* *DESOLATE*, *BE*
*DESOLATE*, *BE* *IN* *RUINS*; 2) to be dry, be dried up; 3) *TO*
*ATTACK*, *SMITE* *DOWN*, *SLAY*, *FIGHT*; 1a) (Qal) to be waste, be
desolate; 1b) (Niphal); 1b1) to be made desolate; 1b2) desolate
(participle); 1c) (Hiphil) to lay waste, make desolate; 1d) (Hophal) to
be laid waste; 2a) (Qal) to be dried, be dried up; 2b) (Pual) to be
dried; 2c) (Hiphil) to dry up; 2d) (Hophal) to be dried up;

} have not been explained, will regard an enemy air attack as a noisy
firework display, and will not as a rule show the slightest sign of
fear." [ADOLF HITLER'S TABLE TALK (1941-1944), IDEA @233 / PAGE #514]

APPRAISAL 2: He casts the sacred milfoil.
He fires the turtle’s shell.
Leaving the muck, he enters the anointed.
FATHOMING 2: Casting milfoil, firing the turtle,
Means: He approaches the path of glory.

As Confucius tells us, the better part of wisdom is to recognize what
you do not know. For that reason, the youth in search of greater
understanding uses divination procedures to resolve cases of grave
doubt. (Their sacred character precludes casual use.) Divination by
milfoil (also called yarrow) and by turtle are the two ancient forms of
prognostication hallowed by Chinese tradition. Significantly, each of
these instruments for communication with the divine represents
accumulated age and experience: the graph for milfoil contains the
character for 'old' within it, while the marvellous capacities of the
turtle are attributed to its fabled longevity. By implication, if the
ancients are consulted in every doubtful case, a miracle will take
place: the individual will emerge from obscurity and muddleheadedness
(the “muck”) to gain enlightenment and honour (an “anointment”).

APPRAISAL 3: The Eastern Star already shines,
Yet he cannot proceed by its light.
FATHOMING 3: The Eastern Star already shining
Means: Why not go?

Appraisal 3 marks the transition from Thought to Action. The necessary
preconditions for enlightenment are present since the Eastern Star
already shines. In other words, good teachers are available, the
classics have been promulgated, and all the various tools of
civilisation (including divination) have been provided. For some reason,
the individual fails to take advantage of the opportunities for *MORAL*
*GROWTH*, assuming himself to be incapable of maturity {ie. MEMBRUM
VIRILE meaning manly, masculine, mature}. In reality, he lacks
sufficient will to follow in the Way. The Analects condemns those who
'hear of duty, yet do not move toward it.'

APPRAISAL 4: Some follow those in front.
Those ahead light their way.
FATHOMING 4: Following the ones in front
Means: Great is the light of those who lead.

In contrast to Appraisal 3, Appraisal 4 praises individuals who take
full advantage of the illumination provided by *MORAL* *EXEMPLARS* of
the past. Given the penetrating power of those exemplars, even those who
follow at some distance in time and space can find their Way by the
light. This contention implicitly refutes Chuang tzu’s belief that the
Classics represent only the 'dregs' of the former sages’ teachings. [END
OF QUOTE]

THE CANON OF SUPREME MYSTERY ON TETRA: 15 - REACH {CORRELATES WITH WITH
HEAVEN'S; YANG; THE PHASE WATER; AND THE I CHING HEXAGRAM H11 - GREATNESS}

HEAD: Yang ch’i emerges, limb to branch to twig. There is nothing that
does not reach its full extension.

The language used in this Head text is particularly beautiful. The
luxuriant growth of trees suggests the burgeoning presence of yang ch’i.
With its energy reaching out to ever smaller units, the web of yang’s
influence grows increasingly comprehensive until each aspect of the
cosmos is profoundly affected. This impulse towards progressive
differentiation is analogous to the mind’s ability to make ever finer
distinctions, so that the tetragram Reach symbolizes mental
“perceptiveness” that “comprehends” as well, which are two other
possible translations for the title. In a third application of Reach,
the gracious condescension that yang ch’i displays towards phenomenal
existence becomes the model for the good ruler in his dealings with the
masses. These three kinds of reaching (physical, mental, and political)
are treated below, with many of the Appraisals reading on all three
levels simultaneously. Finally, one of the commentators interprets the
tetragram title as Success, following standard usage in the Odes. The
greater one’s acuity and contacts, the more likely conventional types of
success are to come within one’s reach.

APPRAISAL 1: Though hidden, the center, on its own
Comprehends, pushing through, undeterred.
FATHOMING 1: That the hidden center alone reaches
Means: Inner clarity is boundless.

The innermost heart/mind of the superior man with its heightened powers
of comprehension penetrates each problem in turn until it assimilates
the daemonic powers of Heaven-and-Earth and the sages. If such
marvellous powers are to be realized, great persistence is needed, as
indicated by the repetition of images emphasising the “push through.”
That process is hidden not only because of the depth of the individual’s
soul, but also because the mind’s latent power is held in reserve prior
to the decision to take action, which is addressed in later Appraisals.

APPRAISAL 2: Misleading the belly
Affects the eye.
FATHOMING 2: That the belly’s delusions reach the eye
Means: It makes the Way unclear.

The theme is the interdependence of inner and outer. As in many early
Chinese texts, the belly (the internal organ which stands for sensory
desire and “gut” reactions) is contrasted with the outer eye (the
discriminating mind that makes contact with the outer world). If the
belly is confused, the eye cannot hope to evaluate various courses of
action properly. For this reason, the individual will confuse the Way.
As one Chinese master cautions, “*DO* *NOT* *LET* *THE* *SENSES*
*CONFUSE* *THE* *MIND*.”

"Let no man beguile you of your reward in a voluntary humility and
worshipping of angels, intruding into those things which he hath not
seen, vainly puffed up by his fleshly mind, and not holding the Head,
from which all the body by joints and bands having nourishment
ministered, and knit together, increaseth with the increase of God.

Wherefore if ye be dead with Christ from the RUDIMENTS {

STOICHEION: something orderly in arrangement, that is, (by implication)
a serial (basal, fundamental, initial) constituent (literally),
proposition (figuratively):—element, principle, rudiment

} OF THE WORLD {

KOSMOS: orderly arrangement, that is, decoration; by implication the
world (in a wide or narrow sense, including its inhabitants, literally
or figuratively [morally]):—adorning, world

}, why, as though living in the world, are ye subject to ordinances,
(*TOUCH* *NOT*; *TASTE* *NOT*; *HANDLE* *NOT*; Which all are to perish
with the using) after the commandments and doctrines of men?

Which things have indeed a *SHOW* *OF* *WISDOM* *IN* *WILL* *WORSHIP*,
and humility, and neglecting of the body; not in any honour to the
satisfying of the flesh." [Colossians 2:18-23 (KJV)]

APPRAISAL 3: Only by sweeping down can the green wood’s
Excellence reach melons and gourds.
FATHOMING 3: Only by its condescension
Means: Reciprocity within becomes the measure.

Gracious condescension is suggested in terms reminiscent of the Head
text. To the Chinese reader, the downward sweep of verdant branches in
spring inevitably recalls the flowing robes of the sage-kings of old.
The great tree offers support and protection to lesser living things,
just like the sage-king; here it allows the lowly but useful melons and
gourds to wind their vines around its majestic form.

YOUTUBE: “The Shoe Is The Sign - A Prophet is Born (The Life of Brian)”

Similarly, the man of great virtue does not avoid all contact with
lesser individuals. Instead, he fosters others’ development by a
sympathetic understanding of their essential needs and natures. As a
result, the lives of his subordinates are made secure. Consideration for
others, in short, becomes the true measure of nobility.

APPRAISAL 4: Petty wit has little reach.
Greatly misled by the narrow and small,
He never will be saved.
FATHOMING 4: Keen in small things, confused in great
Means: He only knows one corner of the problem.

As teacher, Confucius looked for one attribute in his disciples: the
ability, “given one corner of a problem,” to correctly surmise the other
three. As Confucius argues, a gentleman is defined by the comprehensive
nature of his view. The sage, then, is “all-seeing.” A smattering of
knowledge often leads to complacency, which in turn provokes disaster.
For this reason, many passages in the early Chinese classics inveigh
against petty one-sidedness. As Appraisal 4 corresponds to lower rank,
YANG HSIUNG discusses the typical failures of minor bureaucrats. The
great / small contrast is also found in the correspondent Changes hexagram.

APPRAISAL 5: Having reached the Central Crossroad,
Neither small nor great misleads him.

FATHOMING 5: Reaching the place where all paths converge
Means: The way is open in all four directions.

Appraisal 5 is said to rule the tetragram as center. The lines are
correlated with yang ch’i in a yang tetragram; hence, their auspicious
character. The pursuit of Goodness is like a journey down a path. Once
the individual fully assimilates the idea of the Mean, all roads lie
open to him; regardless of which course is chosen, every action is
consistent with morality. In the case of the temporal ruler, every move
meets with immediate success. This imagery offers a direct contrast to
that of Tetragram H31, Appraisal 6.

APPRAISAL 6: A great reach has no bounds,
It does not stop at center?
Barriers create obstacles.
FATHOMING 6: A great reach, without bounds,
Means: It should not continue on one side only.

Any reading of these lines depends upon the moral weight given the first
phrase in the Appraisal and Fathoming: “great reach without bounds.” Is
this a description of morality or immorality? Early evidence may be
cited to support either view. One commentator argues:

The Great Way ought to reach every single place. It is not right to stop
it in mid-course. If someone builds raised earth embankments [ie.
barriers between fields], that is to create a place where something does
not get through, to create an obstruction.

It is true that unimpeded reach is the quality attributed to the
superior man in Han texts. Nevertheless, certain commentators, including
Ssu-ma Kuang, are not entirely unjustified in equating the phrase “no
bounds” with “dangerous license.” In that case, the poem says:

A GREAT REACH WITHOUT BOUNDS,

[IF] NOT STOPPED AT CENTER AND REGULATED BY DITCHES,
IS EVIL.

A GREAT REACH WITHOUT BOUNDS
MEANS: NOT RIGHT TO LET IT CONTINUE ON ALL SIDES.

In the rice fields, embankments are necessary if the fields are to be
worked productively. In the human realm, the institutionalization of
various restraints {ie.

*MODERNUS* as the organization of the myriad ‘Things or institutions of
the present' is the practiced consideration of moderation {ie. modo:
(just now’) originally ablative of modus: (‘measure’)} within the
permissibility of boundaries

} is needed for the beneficial functioning of society. Otherwise, an
unimpeded flow of emotions and ambitions will prove no less damaging to
society than floodwaters are to new crops. The implied cultivation of
the fields also suggests the *CULTIVATION* *OF* *THE* *MIND*, which
depends upon the *ACCEPTANCE* *OF* *A* *SET* *OF* *LIMITS* *EMBODIED*
*IN* *RITUAL*. Without such constraints, the mind ranges so freely that
its undeveloped powers will fail to hit upon significant pattern in the
triadic realms of Heaven-Earth-Man. When the worthy man restrains
himself and others, he follows the example of the early sage-king and
flood-queller YU, the first to set up boundaries.

APPRAISAL 7: Reached by the flint probe’s cut:
With early loss comes later gain.
FATHOMING 7: The scalpel reaching the affected spot
Means: By this means, in the end, he is not disabled.

Early Chinese texts frequently compare the strictures of early training
to unpleasant medicine or painful surgery forced upon the patient by the
conscientious doctor. As the proverb says, “Good medicine is bitter to
the tongue.” Similarly, the harsh necessity of the penal code is likened
to the flint probe employed in acupuncture. Early correction, however
traumatic, results in future benefit. Once the old, diseased area is cut
away, there is a chance for new healthy growth to take its place.

APPRAISAL 8: Misleading the eye
Affects the belly.
FATHOMING 8: That the eye’s delusions reach the belly
Means: The outer deceives the inner.

Following Appraisal 2 above, this verse reiterates the interdependence
of mind and body, inner and outer. If the eye as the mind’s receptor for
outward impressions becomes confused for any reason, the resulting
mistakes, sooner or later, are bound to affect the innermost self. For
example, a half-starved man may reach for chalk to eat, rather than
rice, or a well-dressed man may think himself a gentleman. Such outer
mistakes inevitably cause physical and moral damage to the inner self.

APPRAISAL 9: Perceiving his blame, he rights himself
And in the end, he wins renown.
FATHOMING 9: Comprehending blame, final renown,
Means: He's good at using the Way to retreat.

Though Appraisal 9 represents the final stage of calamity, here it is
aligned with auspicious Day (see Table 2, page 00). The superior
individual, recognizing the justice of society’s complaints about his
conduct, amends his ways and retreats from evil, thereby securing a good
name for himself. [The Canon of Supreme Mystery (4 BCE) by Yang Hsiung
(53 BCE-18 CE), A translation with Commentary of the T'AI HSUAN CHING by
Michael Nylan 1993]

HOWEVER IT IS REASONABLE TO CONCLUDE THAT BOTH MY SUI JURIS / MEMBRUM
VIRILE HUMAN RIGHTS EXPRESSED BY ANY ENTITLEMENT OF AUTONOMY AS A
SAPIENT PERSON AND MY INTELLECTUAL PROPERTY KNOWN AS GRAPPLE369 BEING A
TRINOMIAL MATHEMATICAL THEORETICAL NOUMENON IS BEING SPECIFICALLY AND
SYSTEMATICALLY TARGETED BY A SAINT ANDREWS CAUSE CÉLÈBRE INSTITUTIONAL
IMPERATIVE SUCH AS THE KNIGHTS TEMPLAR INTERNATIONAL AS AN UNLAWFUL
FOREIGN POWER ESTABLISHED WITHIN 2015 DUE TO #288 - UMBRA DATA
MANIPULATION AS CONSTITUTING SETTING A TRAP OR DEVICE PROHIBITED UNDER
SECTION 26 (10 years maximum) CRIME ACT OF VICTORIA (1958) AND
INTELLECTUAL PROPERTY THEFT OF SUCH INNOVATION AS MINE INVALIDATING THE
ORTHODOX AND ROMAN CATHOLIC CHURCH'S CLAIM TO JUBILEE2000 AS BEING
ENTIRELY DELUSIONAL AND FRAUDULENT.

TO BE CONTINUED ON 14 OCTOBER 2018

The various PDF resources being essays as work in progress notations for
the prospect of producing a viable syncretism with Immanuel Kant's
Ground Work for the Metaphysics of Morals are now available within the
directory:

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

Initial Post: 10 October 2018

Post by unknown
"The Lord did not come to make a display. He came to heal and to teach
suffering men. For one who wanted to make a display the thing would have
been just to appear and dazzle the beholders. But for Him Who came to heal
and to teach the way was not merely to dwell here, but to put Himself at
the disposal of those who needed Him, and to be manifested according as
they could bear it, not vitiating the value of the Divine appearing by
exceeding their capacity to receive it."
St. Athanasius the Great.
"I will bless the Lord at all times; His praise shall continually be in my
mouth. My soul shall make its boast in the Lord; The humble shall hear of
it and be glad." Psalm 34:1-2
Draw nigh unto God and He will draw nigh unto you.

--
YOUTUBE: "The Meerkat Circus"

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.