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-- IS ISLAMIC MARRIAGE PIETY BAAL WORSHIP?
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*;
"AND WHEN THE TOWNCLERK HAD APPEASED THE PEOPLE, HE SAID, YE MEN OF
EPHESUS, WHAT MAN IS THERE THAT KNOWETH NOT HOW THAT THE CITY OF THE
EPHESIANS IS A WORSHIPPER OF THE GREAT GODDESS-G2299 DIANA, AND OF THE
*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]
@135 - DEME BINOMIAL STOICHEION SUBSTITUTION
@102 - RAPACIOUSNESS / #237 - DEME USE OF FORCE
@168 - ONTIC ROOT (LANGUAGE / TIME)
#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*,
*ACTIONS*; 1k) *EVIL*, *DISTRESS*, *MISERY*, *INJURY*, *CALAMITY*; 1k1)
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);
<
https://en.wikipedia.org/wiki/Black_Stone>
[IMAGES: KAABA BLACK STONE #750 - IDOLATRY IN PRAISE OF ATUM {as the sun
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*,
*IDOLATROUS* *IMAGES*;
#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
since.
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,
200]
"SO THAT NOT ONLY THIS OUR CRAFT IS IN DANGER TO BE SET AT NOUGHT; BUT
ALSO THAT THE TEMPLE OF THE *GREAT*-G3173 *GODDESS*-G2299 DIANA SHOULD
BE DESPISED, AND HER MAGNIFICENCE SHOULD BE DESTROYED, WHOM ALL ASIA AND
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*
*A* *CREATED* *BEING*, *PROUD* (*PRESUMPTUOUS*) *THINGS*, *FULL* *OF* *ARROGANCE*, *DEROGATORY* *TO* *THE* *MAJESTY* *OF* *GOD*;
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
AM NOT A DOER OF WRONG {%1})}
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;
<
http://www.grapple369.com/images/Hitler%20Claim%20to%20Science.jpeg>
@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]
as EXISTENCE / *OUSIA*.
<
http://www.grapple369.com/Grumble.zip> (Download resources)
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