From dolf@21:1/5 to All on Sun Dec 4 13:05:44 2022
    XPost: alt.philosophy.taoism, alt.religion.christian.adventist, uk.legal
    XPost: can.politics


    Just a metaphysical comment on FOUNDATIONS OF BELIEF which may have an
    impact on any TERRORISM PROSECUTIONS. The OCCULT ENCYCLOPAEDIA (Nineveh Shadrach) states that the 3x3 MAGIC SQUARE which according to
    PYTHAGOREAN numerology the ODD numbers are masculine and even numbers
    are feminine and appear in the corners. This is a mathematical symbol of
    the act of sacred union or marriage. [page xxi]

    4 9 2
    3 5 7
    8 1 6

    The sum of any line in this square is 15, which is the numerological
    value of EVE in Arabic: حَوَّاء

    ح و ا {@1: Sup: 45 - GREATNESS: TA (#45 - I AM NOT A DOER OF WRONG
    {%1}); Ego: 15 - REACH: TA (#15)}

    #15 as [#9, #5, #1] = theá (G2299): {UMBRA: #15 % #41 = #15} 1) a *GODDESS*;

    *IMAGE* *WHICH* *FELL* *DOWN* FROM JUPITER?" [Acts 19:35]

    The "image which fell from Zeus" probably refers to a meteorite since meteorites were part of the worship of Diana. This image was the central
    object in the great temple at Ephesus, which was reckoned one of the
    seven wonders of the world. It was said to have fallen from heaven, and
    its name, Diipetes, signified "fallen from the sky." While the copies
    which were made of it and widely circulated during the first century are
    not representations of a stone, they are, in the opinion of Professor
    Newton, idealized forms of what was originally a stone having the
    characters of a meteorite.

    In addition to the above seemingly well-defined instances of the worship
    of meteorites by the Greeks and Romans, there are others indicated by
    coins known to have been struck by different rulers. [@2, page 202]


    #405 + @215 - SELF CONTRADICTION = @620 as [#40, #5, #300, #1, #9, #5,
    #200, #10, #50] = metáthesis (G3331): {UMBRA: #770 % #41 = #32} 1)
    transfer: from one place to another; 2) *TO* *CHANGE*; 2a) *OF* *THINGS* *INSTITUTED* *OR* *ESTABLISHED*;

    #620 + @130 - ACT SEVERELY / ABUSE / WICKEDNESS = #750 as [#40, #200,
    #70, #400, #600] = raʻ (H7451): {UMBRA: #270 % #41 = #24} 1) bad, evil;
    1a) bad, disagreeable, malignant; 1b) bad, unpleasant, evil (giving
    pain, unhappiness, misery); 1c) evil, displeasing; 1d) bad (of its kind
    - land, water, etc); 1e) bad (of value); 1f) worse than, worst
    (comparison); 1g) sad, unhappy; 1h) evil (hurtful); 1i) *BAD*, *UNKIND* (*VICIOUS* *IN* *DISPOSITION*); 1j) bad, evil, wicked (ethically); 1j1)
    *IN* *GENERAL*, *OF* *PERSONS*, *OF* *THOUGHTS*; 1j2) *DEEDS*,
    evil, distress, adversity; 1k2) evil, injury, wrong; 1k3) evil
    (ethical); 1l) evil, misery, distress, injury; 1l1) evil, misery,
    distress; 1l2) evil, injury, wrong; 1l3) evil (ethical);


    god and creator, the substance from which all creation unfurled. He is
    the Lord of the Universe}

    The Black Stone which has often been described as a meteorite is set
    into the eastern corner of the ancient building in the centre of the
    Grand Mosque in Mecca, Saudi Arabia. It is revered by Muslims as an
    Islamic relic which, according to Muslim tradition, is falsely claimed
    to date back to the time of Adam and Eve]

    #750 as [#200, #5, #2, #1, #200, #40, #1, #300, #1] = sébasma (G4574):
    {UMBRA: #449 % #41 = #39} 1) *WHATEVER* *IS* *RELIGIOUSLY* *HONOURED*,
    *AN* *OBJECT* *OF* *WORSHIP*; 1a) of temples, altars, *STATUES*,

    #750 + @147 - TO ESTABLISH (MALE DEME) = #897 as [#20, #400, #5, #40,
    #6, #400] /
    #451 - PRAXIS OF RATIONALITY as [#400, #5, #6, #40] / [#400, #5, #6,
    #600] = tᵉhôwm (H8415): {UMBRA: #451 % #41 = #41} 1) deep, depths, deep places, abyss, the deep, sea; 1a) deep (of subterranean waters); 1b)
    deep, sea, abysses (of sea); 1c) primeval ocean, deep; 1d) deep, depth
    (of river); 1e) *ABYSS*, *THE* *GRAVE*;
    "Ignoring the hazy records of the Chinese and Arabians in regard to the
    worship of meteorites as being too indefinite for study, there may be
    first mentioned a stone whose worship, beginning at a very early period,
    has endured to the present day. This is the meteorite of the Kaaba at
    Mecca. It is the most sacred site in Islam. It is considered by Muslims
    to be the Bayt Allah (Arabic: بَيْت ٱللَّٰه, lit. 'House of God') and is
    the qibla (Arabic: قِبْلَة, direction of prayer) for Muslims around the world when performing salah.

    #452 = #451 - PRAXIS OF RATIONALITY + #1 - CENTRE (CHUNG) as [#40, #2,
    #10, #400] / [#30, #2, #10, #400, #10] = bayith (H1004): {UMBRA: #412 %
    #41 = #2} 1) *HOUSE*; 1a) house, dwelling habitation; 1b) shelter or
    abode of animals; 1c) human bodies (fig.); 1d) of Sheol; 1e) of abode of
    light and darkness; 1f) of land of Ephraim; 2) place; 3) receptacle; 4)
    home, house as containing a family; 5) household, family; 5a) those
    belonging to the same household; 5b) family of descendants, descendants
    as organized body; 6) household affairs; 7) inwards (metaph.); 8) (TWOT) *TEMPLE*; 9) on the inside; 10) within;
    The #750 - *WORSHIP* *OF* *THIS* *STONE* by Arabian tribes is first
    spoken of by Greek writers of early times. So firmly had its worship
    become established when the Arabs became converts to Mohammedanism, and Mohammed took Mecca, and destroyed the 360 idols within the temple, that
    the great prophet dared not or cared not to abolish it.

    Saluting the idol with his staff, he made the sevenfold circuit of the
    temple court, and returned and kissed it. Having thus sanctioned its
    worship, the Mohammedans have regarded it with the utmost reverence ever

    It is built into the corner of the Kaaba or temple, and toward it each
    devout Moslem is bidden to look five times a day as he prays. Its name
    is The Right Hand of God on Earth. By one tradition it is said to have
    dropped from Heaven with Adam, by another to have been given by Gabriel
    to Abraham to attest his divinity, and by another it is said that when
    Abraham was reconstructing the Kaaba that had been destroyed by the
    deluge, he sent his son Ishmael for a stone to put in its corner, and
    Gabriel met Ishmael, and gave him this stone. By the tradition the stone
    was originally transparent hyacinth, but became black through being
    kissed by a sinner. In the day of judgment, it is said, it will witness
    in favour of all those who have touched it with sincere hearts, and will
    be endowed with sight and speech.

    That this wonderful stone [of #750 = sébasma (G4574): *IDOLATRY* AND *RELIGIOUSLY* *HONOURED* *OBJECT* *OF* *WORSHIP*] is a meteorite has not
    been positively proved by observation, since of course no one has ever
    been able to obtain a fragment of it for study.

    The meteoritic hypothesis is viewed by geologists as doubtful. The
    British Natural History Museum suggests that it may be a
    pseudo-meteorite; in other words, a terrestrial rock mistakenly
    attributed to a meteoritic origin. The Black Stone has never been
    analysed with modern scientific techniques and its origins remain the
    subject of speculation.

    There can, however, be little doubt that it is a meteorite. Not .only
    did it according to tradition fall from heaven, but it is described by travellers as having a black colour and basaltic character, qualities
    which correspond exactly to those of meteoric stones. Coming next to the instances of meteorites worshipped by Greeks and Romans, it will be
    found difficult to separate the imaginary from the real." [@2, page 199,

    THE WORLD WORSHIPPETH." [Acts 19:27]

        #80 - NOUMENON RESONANCE FOR 4 DECEMBER 2022 as [#40, #5, #3, #1,
    #30, #1] /
        #280 - NOUMENON RESONANCE FOR 4 DECEMBER 2022 as [#40, #5, #3, #1, #30, #1, #200] /
        #359 - NOUMENON RESONANCE FOR 4 DECEMBER 2022 as [#40, #5, #3, #1, #30, #70, #10, #200] /
    #452 = #451 - PRAXIS OF RATIONALITY + #1 - CENTRE (CHUNG) as [#40, #5,
    #10, #7, #70, #50, #70, #200] = mégas (G3173): {UMBRA: #249 % #41 = #3}
    1) great; 1a) of the external form or sensible appearance of things (or
    of persons); 1a1) in particular, of space and its dimensions, as
    respects; i) mass and weight: great; ii) compass and extent: large,
    spacious; iii) measure and height: long; iv) stature and age: great,
    old; 1a2) of number and quantity: numerous, large, abundant; 1a3) of
    age: the elder; 1a4) used of intensity and its degrees: with great
    effort, of the affections and emotions of the mind, of natural events powerfully affecting the senses: violent, mighty, strong; 1b) predicated
    of rank, as belonging to; 1b1) persons, eminent for ability, virtue,
    authority, power; 1b2) things esteemed highly for their importance: of
    great moment, of great weight, importance; 1b3) a thing to be highly
    esteemed for its excellence: excellent; 1c) splendid, prepared on a
    grand scale, stately; 1d) great things; 1d1) of God's preeminent
    blessings; 1d2) *OF* *THINGS* *WHICH* *OVERSTEP* *THE* *PROVINCE* *OF*

    WHERE #452 = #451 - PRAXIS OF RATIONALITY + #1 - CENTRE (CHUNG): "The Appraisals work, then, somewhat like a Chinese puzzle. Not only do we
    find cycle fitted within cycle, but one clue after another ties the
    series of Appraisals to every microcosm of importance to man. The
    Fathoming of the first Appraisal presumes human participation, alongside
    that of Heaven and Earth, in the cosmic Tao. There are also several
    reminders of the ages of man. The first Appraisal recalls the womb; the
    third, the young adult's entry into an official career; the fifth,
    culminating accomplishment; the seventh, mature stability; and the
    ninth, natural death in old age. The symbology of administration appears
    in the apposition of punishment and virtue, as well as in allusions to attributes of the exemplary ruler (in the fifth position) and to his
    vassals (surrounding him in the fourth and sixth positions correlated
    with yin ch'i).

    The appraisals abound in correlates to yin/yang and in echoes of the
    Book of Changes. Images of darkness and moon (associated with Water in Appraisals 1 and 6), of the dragon (Wood, 3) of centering (Earth, 5),
    and of Fire (Appraisal 7) reflect the significance of each Appraisal in
    the cosmogonic succession of the Five Phases. Yang Hsiung summarizes the dominant meaning of the Head entitled Center with the aphorism "#452 - *INTEGRITY*, when it occupies the inner part, is preserved in the center."

    #452 = #451 - PRAXIS OF RATIONALITY + #1 - CENTRE (CHUNG) as [#2, #400,
    #40, #10] = tôm (H8537): {UMBRA: #440 % #41 = #30} 1) *INTEGRITY*, completeness; 1a) completeness, fulness; 1b) innocence, simplicity; 1c) integrity;

    The first Head and its Appraisals, read in the light of Yang's own commentaries, lead the reader to recognize #452 - *INTEGRITY* (ch'eng)
    as the central virtue precisely because of its all­ encompassing nature.
    #452 - *INTEGRITY* not only establishes the unity of man with the
    visible world of Heaven ­and­ Earth, but it also puts him in touch with
    the primal Mystery hidden at the cosmic origin (Appraisal 1). The
    individual may easily fail to attain this #452 - *INTEGRITY* if he
    relies on specious absolutes—for example, the polarization of yin/ yang.
    He will also fail if he is mired in the moral ambiguity (Appraisal 2)
    that results when an individual disregards his sacred duty to make names (=conceptual categories) correspond to realities (Appraisal 8). Because
    the petty man ignores the Mystery within him, he is obstructed in both
    his private desires and public ambitions (Appraisals 4, 6). In contrast,
    the aspirant to sage hood devotedly imitates the universal, unchanging patterns, and so is led to decisions that make his activities effective (Appraisals 3, 5, 7).

    APPRAISAL #1: Primal oneness encompasses all.
    It is profound.
    FATHOMING #1: Primal oneness, all encompassing
    Means: This is the correct state of contemplation.

    "Primal oneness" is a set phrase describing the initial cosmic state of non-differentiation "prior to the appearance of forms." In early Chinese cosmogonies, the world we experience emerges from this initial state
    through various stages of separation until the perceptible world finally unfolds. The term primal oneness was also associated with both the AXIS
    MUNDI and Chuang tzu's Emperor of the Center, who died when the primal
    unity of his body was violated. The analogous state to primal one ness
    in what we might call moral psychology is the initial centering of human inwardness that leads to conscious, responsible action. The associations
    of primal oneness with centering, the theme of this tetragram, are thus multiple.

    The term "all­ encompassing" is borrowed from the Chuang tzu, where it describes that power of the Way acting through the sage that lets him
    see beyond surface differentiation to the fundamental unity of things,
    so that he can "merge the myriad things and make them one." The same
    phrase, however, is glossed by an early commentator as, "in the shape of
    the earth"; evidently he takes it to mean "swollen and vast.'' According
    to the "spheroidal heaven" (hun­t'ien) theory of cosmology promoted by
    Yang, the earth (hemispherical or discoidal in different versions) was
    centered within the sky like the yolk of an egg. Thus it is natural to juxtapose the phrases all encompassing, with its associations with
    Earth, and primal oneness, which implies the sky and the cosmic axis.

    "Profound," of course, is synonymous with "mystery" insofar as it
    indicates the creative, yet indeterminate origins of Heaven and Earth,
    as well as the psychic center within which the sage finds the germs of
    his future actions. The same character, for obvious reasons, can mean "obscure." The commentator FAN WANG emphasizes the cosmological meaning
    of the term: In the sky's daily rotation about the central earth, the
    sun at night is hidden below the horizon and "thus is called 'obscure.'"
    YANG HSIUNG, as his own "Elaboration" auto commentary shows, is not
    concerned with establishing a single level of meaning. Instead, he would emphasize the strong connection between the Tao, the unity of the
    cosmos, and the sage's centeredness:

    The worthy man is one with Heaven and Earth [insofar as his] thoughts
    embrace the many kinds [of being]. [His thoughts] unite them at center
    but they have not yet taken form outside.

    SSU­MA KUANG fleshes out this theme in his commentary:

    "Primal oneness" is the magnitude of the sky's [starry] images; "all­ encompassing" is the breadth of the earth's form. That the heart and
    mind of man should be able to fathom the immensity of sky and earth
    surely bespeaks divinity in the operations of heart and mind. Appraisal
    1 marks the beginning of contemplation. The heart and mind of the noble
    man can probe deep and far. He perceives, when he looks up, all that is
    divine in the sky and, when he looks down, all that is numinous on
    earth. Neither sky nor earth, nor any thing, can hide their #452 -
    *TRUTH* from him. Because [at the stage in the process symbolized by
    Center] his contemplation is not yet formed, it is called "obscure."­"

    #452 as [#6, #5, #1, #40, #400] = ʼemeth (H571): {UMBRA: #441 % #41 =
    #31} 1) firmness, faithfulness, truth; 1a) sureness, reliability; 1b) stability, continuance; 1c) faithfulness, reliableness; 1d) truth; 1d1)
    as spoken; 1d2) of testimony and judgment; 1d3) of divine instruction;
    1d4) *TRUTH* *AS* *A* *BODY* *OF* *ETHICAL* *OR* *RELIGIOUS*
    *KNOWLEDGE*; 1d5) true doctrine; 1e) in truth, truly;

    The sage is the mediator, discerning the patterns, at once metaphysical
    and moral, of sky and earth. These perceptions, as the "Great
    Commentary" to the Changes tells us, are the source of the patterns by
    which the sage orders himself and society. SSU­MA KUANG does not do
    violence to the text when he sees in this first Appraisal of the Mystery
    a synthesis of associations that affirms and celebrates human capacities.

    In the Fathoming, the "correct [state]" (chen) refers to one of the
    mantic formulae found in the earliest strata of the Changes. According
    to Han interpretations, the term describes the faithful adherence of the
    sage to the Way of the ancients. By virtue of this orientation, the sage participates in the #452 - *INTEGRITY* of the Tao. Chen also points to a quality of the cosmos, the dynamic balance that makes its processes
    equable in every sense. As FAN WANG's cosmological interpretation puts
    it, the Appraisal is saying that the "revolutions in the sky entirely
    accord with 'correctness.'" [@1, pages 85 to 88]

    The total sum of the entire square is #45, which is the numerological
    value of ADAM in Arabic: آدم

    ادم {@1: Sup: 52 - MEASURE: TU (#52); Ego: 45 - GREATNESS: TA (#45 - I

    And Hebrew: אדמ

    #45 as [#1, #4, #40] / [#1, #4, #600] = ʼâdâm (H120): {UMBRA: #45 % #41
    = #4} 1) man, mankind; 1a) man, human being; 1b) man, mankind (much more frequently intended sense in OT); 1c) Adam, first man; 1d) city in
    Jordan valley;

    Thus we assert that as a MATTER OF MIND as #123 - JUDGEMENT SENSIBILITY
    the principle of COLONISATION against any host country is implicit
    within the nature of the MARRIAGE RELATIONSHIP dynamic itself,
    irrespective of whether hostile or terrorism acts may have occurred.

    Where the TRIPARTITE idea #34 - 𝌧親 = #485 relates to a BIPARTITE notion
    of MARRIAGE then its BIFURCATION as #17 being a religionist's claim to
    piety conform to the premise of COLONIALISM by #71 - DOMINION (ODD: #11
    + #17 + #65 + #71 = #164, EVEN: #68 + #44 + #38 + #14 = #164, CENTRE:
    #41) action against nature (#205 / #164) and prerogative of STATE.

    68 11 44
    17 41 65
    38 71 14

    #164 as [#2, #70, #30, #6, #50, #6] = bâʻal (H1166): {UMBRA: #102 % #41
    = #20} 1) to marry, rule over, possess, own; 1a) (Qal); 1a1) to marry,
    be lord (husband) over; 1a2) to rule over; 1b) (Niphal) to be married;

    #164 as [#3, #1, #40, #70, #50] = gámos (G1062): {UMBRA: #314 % #41 =
    #27} 1) a wedding or marriage festival, a wedding banquet, a wedding
    feast; 2) marriage, matrimony;

    #205 as [#3, #2, #200] = gᵉbar (H1399): {UMBRA: #205 % #41 = #41} 1)
    man, man (of uprightness);

    #205 as [#3, #2, #200] = gᵉbar (H1400): {UMBRA: #205 % #41 = #41} 1) a
    man, a certain (one);

    #205 as [#2, #3, #200] = gêr (H1616): {UMBRA: #203 % #41 = #39} 1)
    sojourner; 1a) a temporary inhabitant, a newcomer lacking inherited
    rights; 1b) of foreigners in Israel, though conceded rights;


    @1 - Michael Nylan, A Translation with Commentary of the T'AI HSÜAN
    CHING (The Canon of Supreme Mystery) by Yang Hsiung, 1993, State
    University of New York

    @2 - Oliver C. Farrington, The Worship and Folk-Lore of Meteorites, The
    Journal of American Folklore , July to September 1900, Vol. 13, No. 50,
    pp. 199-208, <https://www.jstor.org/stable/pdf/533884.pdf>

    Initial Post: 2 December 2022

    That my mathematical theoretical noumenon defines the meta-descriptor prototypes which are prerequisite to the BEING of HOMO[iOS] SAPIEN[S|T]

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

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