• -- BRINGING SOLDIER'S WORLD WAR ONE DIARIES INTO SYNCRETISM AS AN UNITY

    From dolf@21:1/5 to All on Sun Dec 30 07:02:49 2018
    XPost: aus.sport.aussie-rules, alt.culture.argentina, aus.sport.motor
    XPost: aus.sport.cricket

    -- BRINGING SOLDIER'S WORLD WAR ONE DIARIES INTO SYNCRETISM AS AN UNITY
    OF APPERCEPTION (ie. ESTABLISHING FACTUALITY AND NON-PROPAGANDIST
    PERSPECTIVE OF EXPERIENCE)

    (c) 2018 Dolf Leendert Boek, Revision: 30 December, 2018

    THIS REASONABLE POST WAS UNLAWFULLY CENSORED BY THE NEO FASCIST KNIGHTS
    TEMPLAR (ROMAN CATHOLIC / FREEMASONRY: @1, @5, #65 - SOLDIER, #175 -
    MARRAGE) PROPAGANDIST 'FLANDERS FIELDS 14-18' FACEBOOK GROUP @ 0639
    HOURS ON 30 DECEMBER 2018: "*THANKS* *FOR* *SHARING*, *EDNA*. *WE*
    *WILL* *REMEMBER* *HIM*."

    <https://www.facebook.com/FlandersFields1418>

    BY IDENTIFYING THE QUINTESSENTIAL ELEMENTS AS #41 - *ONTIC* NECESSITY APPRAISALS (ie. THE IMAGES OF THE POSSIBILITIES OF EXPERIENCE) FROM THE
    DIARY TEXTS, IT IS THEN THEORETICALLY POSSIBLE TO COLLATE THEM INTO
    SYNCRETISM AS AN UNITY OF APPERCEPTION:

    "THE COLDEST WINTER WAS 1916-17. THE WINTER WAS SO COLD THAT I FELT LIKE CRYING. IN FACT THE ONLY TIME… I DIDN’T ACTUALLY CRY BUT I’D NEVER FELT LIKE IT BEFORE, NOT EVEN UNDER SHELL FIRE. WE WERE IN THE YPRES SALIENT
    AND, IN THE FRONT LINE, I CAN REMEMBER WE WEREN’T ALLOWED TO HAVE A
    BRAZIER BECAUSE IT WEREN’T FAR AWAY FROM THE ENEMY AND THEREFORE WE COULDN’T BREW UP TEA. BUT WE USED TO HAVING TEA SENT UP TO US, UP THE COMMUNICATION TRENCH. WELL, A COMMUNICATION TRENCH CAN BE AS MUCH AS THREE-QUARTERS OF A MILE LONG. IT USED TO START OFF IN A HUGE DIXIE, TWO
    MEN WOULD CARRY IT WITH LIKE A STRETCHER. IT WOULD START OFF BOILING
    HOT; BY THE TIME IT GOT TO US IN THE FRONT LINE, THERE WAS ICE ON THE
    TOP IT WAS SO COLD." [NCO Clifford Lane]

    <https://www.facebook.com/FlandersFields1418/photos/a.745318658815193/2972674626079574>

    "The coldest winter was 1916-17. {@1: Sup: 75 (#75); Ego: 34 (#34)},
    The winter was so cold that I felt like crying. {@2: Sup: 33 (#108);
    Ego: 24 (#58)},

    *IN* *FACT* *THE* *ONLY* *TIME*… {@3: Sup: 5 (#113 - PRINCIPLE OF JUXTAPOSITION); Ego: 37 (#95)},

    ACCORDING TO KANT, THE STARTING POINT, OF AN #391 - HOMOGENEOUS (ie. *ESTABLISHING* *FACTUALITY* *AND* *NON*-*PROPAGANDIST* *PERSPECTIVE*
    *OF* *EXPERIENCE*) REFLECTION ON OUR MORAL CONCEPTS {#41 x n}, LEADS IMMEDIATELY TO THE FIRST INTERMEDIATE THESIS, THAT (1) A MORAL LAW “HAS
    TO CARRY ABSOLUTE [#41 - *ONTIC*] NECESSITY WITH IT” (GMS, 389,13). IF
    THIS NECESSITY IS VERY NARROWLY INTERPRETED, THAT IS, IN THE SENSE OF
    THE PREVIOUSLY WORKED OUT MODAL STATUS {

    @1 - Nature Contains Nature [#328 - TRANSFORMATIVE PROTOTYPE] {

    HOMOIOS
    HETEROS
    KABBALAH
    AS DEFINED

    } ...

    @5 - Act of Nature [#369 - REVERSE TRANSCRIPTASE INHIBITOR WITH #164 - CHRONOLOGICAL PLANE MAPPING] ...

    #15 (@6 - Form of Nature: #260 - Transforming Nature [#41 - REMEMBER THE SABBATH]) ...

    45: [1 - I AM NOT A DOER OF WRONG]
    68: [42 - I DO NOT THAT WHICH OFFENDETH THE GOD OF MY DOMAIN]

    TOTAL @45 + @68 = #113 - PRINCIPLE OF JUXTAPOSITION as [#30, #1, #2,
    #70, #10] = lambano (G2983): {UMBRA: #86 as #113 % #41 = #31} 1) to
    take; 2) to receive (what is given), to gain, get, obtain, to get back;
    1a) to take with the hand, lay hold of, any person or thing in order to
    use it; 1a1) to take up a thing to be carried; 1a2) to take upon one's
    self; 1b) to take in order to carry away; 1b1) without the notion of
    violence, i,e to remove, take away; 1c) to take what is one's own, to
    take to one's self, to make one's own; 1c1) to claim, procure, for one's
    self; 1c1a) to associate with one's self as companion, attendant; 1c2)
    of that which when taken is not let go, to seize, to lay hold of,
    apprehend; 1c3) to take by craft (our catch, used of hunters, fisherman,
    etc.), to circumvent one by fraud; 1c4) to take to one's self, lay hold
    upon, take possession of, i.e. to appropriate to one's self; 1c5) catch
    at, reach after, strive to obtain; 1c6) to take a thing due, to collect,
    gather (tribute); 1d) to take; 1d1) to admit, receive; 1d2) to receive
    what is offered; 1d3) not to refuse or reject; 1d4) to receive a person,
    give him access to one's self,; 1d41) to regard any one's power, rank,
    external circumstances, and on that account to do some injustice or
    neglect something; 1e) to take, to choose, select; 1f) *TO* *TAKE*
    *BEGINNING*, *TO* *PROVE* *ANYTHING*, *TO* *MAKE* *A* *TRIAL* *OF*, *TO* *EXPERIENCE*;

    H6635@{
       @1: Sup: 9 (#9); Ego: 9 (#9),
       @2: Sup: 11 (#20); Ego: 2 (#11),
       @3: Sup: 12 (#32); Ego: 1 (#12),
       @4: Sup: 26 (#58); Ego: 14 (#26),
       Male: #58; Feme: #26
    } // #113

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

    UMBRA: #113 % #41 = #31 - Military Stratagem, Quelling War; I-Ching: H32
    - Perseverance, Endurance, Duration, Constancy; Tetra: 51 - Constancy;

    THOTH MEASURE: #31 - Oh thou who hast different faces, and makest thine appearance in Net'efit; I am not one of inconstant mind.

        #VIRTUE: With Packing (no. #31), a move home, but
        #TOOLS: With Stoppage (no. #71), a failure to proceed.
        #POSITION: With Stove (no. #44), love of profit.
        #TIME: With Law (no. #40), abhorrence of the cruel.
        #CANON: #186

    ONTIC_OBLIGANS_186@{
       @1: Sup: 31 (#31); Ego: 31 (#31),
       @2: Sup: 21 (#52); Ego: 71 (#102 - I AM NOT RAPACIOUS {%4}),
       @3: Sup: 65 (#117); Ego: 44 (#146 - I AM NOT A LAND-GRABBER {%15}),
       @4: Sup: 24 (#141); Ego: 40 (#186 - I AM NOT ONE OF INCONSTANT MIND {%31}),
       Male: #141; Feme: #186
    } // #186

    #113 as [#90, #2, #1, #500] = tsaba' (H6635): {UMBRA: #23 as #113 % #41
    = #31} 1) *THAT* *WHICH* *GOES* *FORTH*, *ARMY*, *WAR*, *WARFARE*,
    *HOST*; 1a) army, host; 1a1) host (of organised army); 1a2) host (of
    angels); 1a3) of sun, moon, and stars; 1a4) of whole creation; 1b)
    *WAR*, *WARFARE*, *SERVICE*, *GO* *OUT* *TO* *WAR*; 1c) service;

    } OF AN ETHICAL PRINCIPLE, THEN TWO PECULIARITIES OF THE TOTAL
    ARGUMENTATION WILL BECOME MORE UNDERSTANDABLE AS PRESCRIPTIVE OF ITS
    TRINOMIAL BASIS TO NOMENCLATURE.

    *I* *DIDN'T* *ACTUALLY* *CRY* *BUT* *I'D* *NEVER* *FELT* *LIKE* *IT*
    *BEFORE*, {@4: Sup: 51 (#164); Ego: 31 (#126)},

    *NOT* *EVEN* *UNDER* *SHELL* *FIRE*. {@5: Sup: 18 (#182 - I AM NOT
    FRAUDULENT IN MEASURES OF GRAIN {%6}); Ego: 44 (#170)},

    IMMANUEL KANT'S (1783) PROLEGOMENA IDEA @B182: "The pure image of
    magnitudes (quantorum) for the outer senses is space; but for all
    objects of the senses in general, time. The pure schema of magnitude (quantitas), however, as a concept of the understanding, is number,
    which is a representation that summarizes the successive addition of one
    (#391 - *HOMOGENEOUS*) unit to another . . . "

    *WE* *WERE* *IN* *THE* *YPRES* *SALIENT* *AND*, {@6: Sup: 14 (#196 - I
    AM NOT ONE OF LOUD VOICE {%37}); Ego: 38 (#208)},

    IMMANUEL KANT'S (1783) PROLEGOMENA IDEA @B196: "The possibility of
    experience is then what gives objective reality to all our a priori
    cognitions. Now experience rests on the synthetic unity of the
    appearances, i.e., on a synthesis according to concepts of an object of appearances in general, without which it would not even be cognition,
    but a rhapsody of perceptions, which in no context would agree together according to the rules of a thoroughly connected (possible)
    consciousness, hence also not for the transcendental and necessary unity
    of apperception. Experience there fore has principles of its form
    underlying it a priori, [IDEA: B196] namely universal rules of unity in
    the synthesis of the appearances, whose [IDEA: A157] objective reality
    as necessary conditions can always be pointed to in experience, indeed,
    even in its possibility. Outside this relation, however, synthetic a
    priori propositions are completely impossible, since they have no third
    thing, namely, no pure object, upon which the synthetic unity of their
    concepts could establish objective reality.

    Although we cognize a priori in synthetic judgments so much about space
    in general, or the figures that the reproductive imagination inscribes
    in it, that we actually require no experience thereto at all;
    nonetheless, this cognition would amount to nothing but preoccupation
    with a mere brain phantom, were it not that space is to be regarded as a condition of the appearances that constitute the stuff of outer
    experience; in consequence, these pure synthetic judgments relate
    (albeit only mediately) to possible experience, or rather to the
    possibility of experience itself, and ground the objective validity of
    their synthesis upon that alone.

    Since then experience, as empirical synthesis, is in its possibility the
    single type of cognition that gives reality to every other synthesis, as
    a [IDEA: B197] priori cognition the other synthesis also has truth
    (agreement with [IDEA: A158] an object) only in that it contains
    nothing more than what is necessary for the synthetic unity of
    experience in general.

    The highest principle of all synthetic judgments is then: every object
    falls under the necessary conditions of the synthetic unity of the
    manifold of intuition in a possible experience.

    Synthetic a priori judgments are possible in this way: if we relate the
    formal conditions of a priori intuition, the synthesis of the
    imagination, and its necessary unity in a transcendental apperception to
    a possible cognition of experience in general and say: the conditions of
    the possibility of experience in general are at the same time the
    conditions of the possibility of the objects of experience, and for that
    reason have objective validity in a synthetic judgment a priori. [pages 179-180]

    *IN* *THE* *FRONT* *LINE*, {@7: Sup: 71 (#267); Ego: 43 (#251)},

    *I* *CAN* *REMEMBER* *WE* *WEREN'T* *ALLOWED* *TO* *HAVE* *A* *BRAZIER* *BECAUSE* *IT* *WEREN'T* *FAR* *AWAY* *FROM* *THE* *ENEMY* *AND*
    *THEREFORE* *WE* *COULDN'T* *BREW* *UP* *TEA*. {@8: Sup: 38 (#305); Ego:
    56 (#307)},

    IMMANUEL KANT'S (1783) PROLEGOMENA IDEA @305: "The logical moments of
    all judgments are so many possible ways of uniting representations in a consciousness. If, however, the very same moments serve as concepts,
    they are concepts of the necessary unification of these representations
    in a consciousness, and so are principles of objectively valid
    judgments." [page 56]

    *BUT* *WE* *USED* *TO* *HAVING* *TEA* *SENT* *UP* *TO* *US*, {@9: Sup:
    65 (#370); Ego: 16 (#323)},

    IMMANUEL KANT'S (1783) PROLEGOMENA IDEA @323: "To pick out from ordinary cognition the concepts that are not based on any particular experience
    and yet are present in all cognition from experience (for which they
    constitute as it were the mere form of connection) required no greater reflection or more insight than to cull from a language rules for the
    actual use of words in general, and so to compile the elements for a
    grammar (and in fact both investigations are very closely related to one another) without, for all that, even being able to give a reason why any
    given language should have precisely this and no other formal
    constitution, and still less why precisely so many, neither more nor
    fewer, of such formal determinations of the language can be found at
    all." [page 74]

    *UP* *THE* *COMMUNICATION* *TRENCH*. {@10: Sup: 36 (#406); Ego: 63 (#386)},

    Well, {@11: Sup: 15 (#421); Ego: 79 (#465)},
    a communication trench can be as much as three-quarters of a mile long.
    {@12: Sup: 67 (#488); Ego: 28 (#493)},
    It used to start off in a huge dixie, {@13: Sup: 16 (#504); Ego: 37
    (#530)},

    *TWO* *MEN* *WOULD* *CARRY* *IT* *WITH* *LIKE* *A* *STRETCHER*. {@14:
    Sup: 12 (#516); Ego: 32 (#562)},

    "Behold now, thy servant hath found grace in thy sight, and thou hast
    magnified thy mercy, which thou hast showed unto me in saving my life;
    and I cannot- escape to the mountain, lest some evil take {#562 as
    [#400, #4, #2, #100, #6, #700] = dabaq (H1692): cleave} me, and I die:" [Genesis 19:19 (KJV)]

    H1692@{
       @1: Sup: 76 (#76); Ego: 76 (#76),
       @2: Sup: 80 (#156 - I DO NOT CAUSE TERRORS {%21}); Ego: 4 (#80),
       @3: Sup: 1 (#157 - I AM NOT ONE OF PRATING TONGUE {%17} / I HAVE NO STRONG DESIRE EXCEPT FOR MY OWN PROPERTY {%41}); Ego: 2 (#82),
       @4: Sup: 20 (#177 - I AM NOT GIVEN TO CURSING {%29}); Ego: 19 (#101),
       @5: Sup: 26 (#203); Ego: 6 (#107),
       @6: Sup: 78 (#281); Ego: 52 (#159),
       Male: #281; Feme: #159
    } // #562

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

    UMBRA: #562 % #41 = #29 - Deeming, Non-Assertion; I-Ching: H36 -
    Suppression of the Light, Sinking/Darkening of the Light, Brilliance
    injured, Intelligence hidden; Tetra: 67 - Darkening;

    THOTH MEASURE: #29 - Oh Kenemtu, who makest thine appearance in Kenemit;
    I am not given to cursing.

        #VIRTUE: With Decisiveness (no. #29), numerous affairs, but
        #TOOLS: With Exhaustion (no. #69), not a single happiness.
        #POSITION: With Change (no. #28), creating the new.
        #TIME: With Constancy (no. #51), cleaving to the old.
        #CANON: #177

    ONTIC_OBLIGANS_177@{
       @1: Sup: 29 (#29); Ego: 29 (#29),
       @2: Sup: 17 (#46); Ego: 69 (#98),
       @3: Sup: 45 (#91); Ego: 28 (#126),
       @4: Sup: 15 (#106); Ego: 51 (#177 - I AM NOT GIVEN TO CURSING {%29}),
       Male: #106; Feme: #177
    } // #177

    #562 as [#400, #4, #2, #100, #6, #700] = dabaq (H1692): {UMBRA: #11 as
    #562 % #41 = #29} 1) to cling, stick, stay close, cleave, keep close,
    stick to, stick with, follow closely, join to, overtake, catch; 1a)
    (Qal); 1a1) to cling, cleave to; 1a2) to stay with; 1b) (Pual) to be
    joined together; 1c) (Hiphil); 1c1) to cause to cleave to; 1c2) to
    pursue closely; 1c3) to overtake; 1d) (Hophal) to be made to cleave;

    G5055@{
       @1: Sup: 5 (#5); Ego: 5 (#5),
       @2: Sup: 62 (#67); Ego: 57 (#62),
       @3: Sup: 67 (#134); Ego: 5 (#67),
       @4: Sup: 16 (#150 - I INDULGE NOT IN ANGER {%28}); Ego: 30 (#97),
       @5: Sup: 21 (#171 - I AM NOT UNCHASTE WITH ANY ONE {%20}); Ego: 5
    (#102 - I AM NOT RAPACIOUS {%4}),
       @6: Sup: 59 (#230); Ego: 38 (#140 - I DEAL NOT FRAUDULENTLY {%14} /
    I AM NOT AN EAVES-DROPPER {%16}),
       @7: Sup: 68 (#298); Ego: 9 (#149),
       @8: Sup: 76 (#374); Ego: 8 (#157 - I AM NOT ONE OF PRATING TONGUE
    {%17} / I HAVE NO STRONG DESIRE EXCEPT FOR MY OWN PROPERTY {%41}),
       Male: #374; Feme: #157
    } // #562

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

    UMBRA: #562 % #41 = #29 - Deeming, Non-Assertion; I-Ching: H36 -
    Suppression of the Light, Sinking/Darkening of the Light, Brilliance
    injured, Intelligence hidden; Tetra: 67 - Darkening;

    THOTH MEASURE: #29 - Oh Kenemtu, who makest thine appearance in Kenemit;
    I am not given to cursing.

        #VIRTUE: With Decisiveness (no. #29), numerous affairs, but
        #TOOLS: With Exhaustion (no. #69), not a single happiness.
        #POSITION: With Change (no. #28), creating the new.
        #TIME: With Constancy (no. #51), cleaving to the old.
        #CANON: #177

    ONTIC_OBLIGANS_177@{
       @1: Sup: 29 (#29); Ego: 29 (#29),
       @2: Sup: 17 (#46); Ego: 69 (#98),
       @3: Sup: 45 (#91); Ego: 28 (#126),
       @4: Sup: 15 (#106); Ego: 51 (#177 - I AM NOT GIVEN TO CURSING {%29}),
       Male: #106; Feme: #177
    } // #177

    #562 as [#5, #300, #5, #30, #5, #200, #9, #8] = teleo (G5055): {UMBRA:
    #51 as #562 % #41 = #29} 1) to bring to a close, to finish, to end; 2)
    to perform, execute, complete, fulfil, (so that the thing done
    corresponds to what has been said, the order, command etc.); 3) to pay;
    1a) passed, finished; 2a) *WITH* *SPECIAL* *REFERENCE* *TO* *THE*
    *SUBJECT* *MATTER*, *TO* *CARRY* *OUT* *THE* *CONTENTS* *OF* *A*
    *COMMAND*; 2b) *WITH* *REFERENCE* *ALSO* *TO* *THE* *FORM*, *TO* *DO*
    *JUST* *AS* *COMMANDED*, *AND* *GENERALLY* *INVOLVING* *THE* *NOTION*
    *OF* *TIME*, *TO* *PERFORM* *THE* *LAST* *ACT* *WHICH* *COMPLETES* *A* *PROCESS*, *TO* *ACCOMPLISH*, *FULFIL*; 3a) of tribute;

    *IT* *WOULD* *START* *OFF* *BOILING* *HOT*; {@15: Sup: 74 (#590); Ego:
    14 (#576)},

    H6485@{
       @1: Sup: 6 (#6); Ego: 6 (#6),
       @2: Sup: 1 (#7); Ego: 76 (#82),
       @3: Sup: 81 (#88); Ego: 80 (#162),
       @4: Sup: 19 (#107); Ego: 19 (#181 - I LEND NOT A DEAF EAR TO THE
    WORDS OF RIGHTEOUSNESS {%24} / I AM NOT ONE WHO CURSETH THE KING {%35}),
       @5: Sup: 23 (#130 - I AM NOT EVIL MINDED {%3}); Ego: 4 (#185 - I AM
    NOT BOISTEROUS IN BEHAVIOUR {%25}),
       Male: #130; Feme: #185
    } // #590

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

    UMBRA: #590 % #41 = #16 - Being a Guide, Returning to the Root; I-Ching:
    H28 - Major Superiority, Excess, Great Exceeding, Preponderance of the
    great, Critical mass; Tetra: 75 - Failure;

    THOTH MEASURE: #16 - Oh thou who turnest backwards, who makest thine
    appearance in Bubastis; I am not an eaves-dropper.

        #VIRTUE: Contact (no. #16) means mutual compliance.
        #TOOLS: Closed Mouth (no. #56) means no contact.
        #POSITION: With Increase (no. #13), daily additions, but
        #TIME: With Diminishment (no. #55), daily reductions.
        #CANON: #140

    ONTIC_OBLIGANS_140@{
       @1: Sup: 16 (#16); Ego: 16 (#16),
       @2: Sup: 72 (#88); Ego: 56 (#72),
       @3: Sup: 4 (#92); Ego: 13 (#85),
       @4: Sup: 59 (#151); Ego: 55 (#140 - I DEAL NOT FRAUDULENTLY {%14} /
    I AM NOT AN EAVES-DROPPER {%16}),
       Male: #151; Feme: #140
    } // #140

    #590 as [#6, #400, #80, #100, #4] = paqad (H6485): {UMBRA: #20 as #590 %
    #41 = #16} 1) to attend to, muster, number, reckon, visit, punish,
    appoint, look after, care for; 2) musterings, expenses; 1a) (Qal); 1a1)
    to pay attention to, observe; 1a2) to attend to; 1a3) to seek, look
    about for; 1a4) *TO* *SEEK* *IN* *VAIN*, *NEED*, *MISS*, *LACK*; 1a5) to
    visit; 1a6) to visit upon, punish; 1a7) to pass in review, muster,
    number; 1a8) to appoint, assign, lay upon as a charge, deposit; 1b)
    (Niphal); 1b1) to be sought, be needed, be missed, be lacking; 1b2) to
    be visited; 1b3) to be visited upon; 1b4) to be appointed; 1b5) to be
    watched over; 1c) (Piel) to muster, call up; 1d) (Pual) to be passed in
    review, be caused to miss, be called, be called to account; 1e)
    (Hiphil); 1e1) to set over, make overseer, appoint an overseer; 1e2) to
    commit, entrust, commit for care, deposit; 1f) (Hophal); 1f1) to be
    visited; 1f2) to be deposited; 1f3) to be made overseer, be entrusted;
    1g) (Hithpael) numbered; 1h) (Hothpael) numbered;

    *BY* *THE* *TIME* *IT* *GOT* *TO* *US* *IN* *THE* *FRONT* *LINE*, {@16:
    Sup: 18 (#608); Ego: 80 (#656)},
    *THERE* *WAS* *ICE* *ON* *THE* *TOP* *IT* *WAS* *SO* *COLD*. {@17: Sup:
    68 (#676); Ego: 54 (#710)}

    - dolf

    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: 28 December 2018


    --


    YOUTUBE: "The Meerkat Circus"

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

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