[continued from previous message]

thousands and, as a result, won over 22,000 signatures to their petition against any religious clause or declaration of the belief in the
Constitution.

Even the Bulletin approved of their common sense, but the recognition
petition still managed to gain more than twice the number of signatures,
as well as some weighty political supporters.'

*MORAN* *REFUSED* *TO* *SHARE* *IN* *THE* *OFFICIAL* *INAUGURATION*
*CEREMONY* *WHEN* *HIS* *CLAIM* *TO* *PRECEDENCE* *ON* *SENIORITY* *WAS* *REJECTED*.  SMITH READ THE PRAYER ON 1 JANUARY.

PRESBYTERIANS ALSO HAD SOME CLAIM TO PRECEDENCE BECAUSE OF LINKS WITH
THE CHURCH OF SCOTLAND, BUT FAILING THAT THEY ARGUED FOR EQUALITY.  AT
THE OPENING OF PARLIAMENT, LORD HOPETOUN READ A PRAYER, WHICH CREATED AN IMPORTANT PRECEDENT. ['A History of the Churches in Australasia' (1991 edition), 'Churches and Federation', by Ian Breward, pages 219 to 221]

Whilst we by email @ 1431 HOURS ON 7 AUGUST 2020 thanked the AUSTRALIAN FINANCIAL COMPLAINTS AUTHORITY for their advice in relation to
negligence over a failure to investigate the APRIORITY matter of an
ILLEGALITY defence arising from the first complaint pertaining to CGU INSURANCE.

We think it prudent in the circumstance to lodge two complaints with a
temporal demarcation so that you can properly distinguish the complaints.

That first complaint against CGU INSURANCE will be to determine the
fidelity of the INSURER's action associated to the reimbursement of
excesses for three vehicle damages and whether in accepting the other
nominated party is 100% at fault, there has been any attempts to pursue recovery or that there has only been a "task is too hard basket"
consideration and no action taken.

The complaint will be additionally concerned with the recalcitrance of
CGU INSURANCE to refund the excess for "Buddha statue through window"
event of 11 OCTOBER 2017 (ie. anniversary of BOER WAR commencement) as
impetus of IRISH / SCOTTISH CATHOLIC ANZAC JINGOISTIC REPUBLICANISM
aligned by a #45 - METHOD SPIRAL applied (@1, @5) to improper use of my intellectual property as trinomial mathematical theoretical noumenon as
then circumscribed by events which then reference my intellectual property

HYPOTHESIS ON KANT'S PROLEGOMENA BEING IMPETUS FOR CHRISTCHURCH MASSACRE
(A *COMPLETE* *MATCH* *AGAINST* *MY* *ONTIC* *DIALECTIC* #1292 -
DEVIATING FROM THE PRESCRIBED ORDER OR RULE):
YOU OUGHT TO THEN NOTE THAT WHITE NATIONALIST BRENTON TARRANT'S BLESSING OBTAINED BEFORE THE CHRISTCHURCH #419 - SLAUGHTER EVENT IS SIMILARLY
ALIGNED WITH A CATHOLIC MILITARY ORDER OF KNIGHTS TEMPLAR AND THEREFORE
HAS A GROUNDING AS UNLAWFUL USE OF MY INTELLECTUAL PROPERTY ASSOCIATED
WITH QUEEN VICTORIA'S LETTERS PATENT TO THE COMMONWEALTH OF AUSTRALIA.

THE CONTEXT OF MY APPEALS IS THAT IMPOSTS HAVE BEEN HABITUALLY
(INCESSANT AS OBSESSIVE COMPULSIVE) MADE AS TARGETING UPON MY AUTONOMY
AND VOLUNTARY FREE WILL (NOTE THE EQUIVALENCE OF HAND GESTURES), AND THE
POLICE MEMBER I SPOKE TO DIDN'T GRASP THE REALITY THAT THESE PERSONS
HAVE STOLEN MY INTELLECTUAL PROPERTY SO AS TO PERPETUATE MALEFICENCE AND
ONE CANNOT EASILY DISMISS THE NEXUS with the *CHRISTCHURCH* event as a "terrorist attack" *THAT* *ALTHOUGH* *NOT* *ORDERED* *BY* *ANY* *GROUP*
*AS* *A* *DECISION* *TARRANT* *MADE* *HIMSELF*, *HE* '*DID* *CONTACT*
*THE* *REBORN* *KNIGHTS* *TEMPLAR* *FOR* *A* *BLESSING* *IN* *SUPPORT*
*OF* *THE* *ATTACK*, *WHICH* *WAS* *GIVEN*.' [cf: Tarrant's Manifesto
emailed to Ardern, page 9 of 73]

<http://www.grapple369.com/images/ProtoHumanHand.jpg>

[IMAGE: "My Hand Upon The Waters" by Aboriginal [I don't remember his
name] artist, Kings Cross, Sydney / Aboriginal Reconciliation requires conscious agreeable action / A symptom of diminished association to the
circle of consciousness as water of life which leads to a loss of self
identity as formula of autonomy]

On Saturday 16 MARCH 2019 the White Nationalist BRENTON TARRANT, 28yo
FROM AUSTRALIA appeared within a CHRISTCHURCH COURT charged with an
initial count of murder and was pictured conveying in addition to a
conjoined *FIST* (SEE: *FUSILLADE* on 17 MARCH 2017) whilst handcuffed a purposed as distinctive *HAND* *SIGN* in being equivalent to *MY* *HAND* *WITHIN* *ABORIGINAL* *ART* depicted within my 25 OCTOBER 2017 narrative titled: "RECONCILIATION SUMMARY OF OUR WORLD IS GUIDED BY TWO
PRINCIPLES: {@1 - CARDINAL SIN AS WICKEDNESS OF PRELATES / @5 -
IMMUTABLE SELF-CENTREDNESS THAT STANDS IN THE PLACE OF GOD} WHICH NOW
HAS NO OPPORTUNITY FOR GOD ALMIGHTY'S GRACE"

<https://metro.co.uk/2019/03/15/new-zealand-terrorist-makes-white-power-hand-symbol-court-8911986/>

[IMAGE: (A SYMBOL OF ABORIGINAL RECONCILIATION BEING DEPLOYED BY WHITE SUPREMACISTS IN *OPERATION* *O-KKK* AS SPECIFIC TARGETING BY DEFECATION
/ *TOILETING* AGAINST THE DIGNITY OF SACRED INTELLECTUAL PROPERTY AS
CAUSE CÉLÈBRE)

YOUTUBE: "Johnny Cash - Ring of Fire"

<https://www.youtube.com/watch?v=5WyLhwYFgmk>

Beginning in 2017, the gesture was at the center of an online prank in
meme culture related to alt-right and white supremacy originating from anonymous message board posts on the website 4chan. The Boston Globe
reported that users on 4chan's "/pol/" (Politically Incorrect) board
were instructed in February 2017 to 'flood Twitter and other social
media websites...claiming that the OK hand sign is a symbol of white supremacy,' as part of a campaign dubbed "*OPERATION* *O-KKK*"]

LET'S GO COMMANDO [OBSERVER17@GMAIL.COM / DRANOD@YAHOO.COM.AU] @ 2150
HOURS [#343 = @168 - I AM NOT THE CAUSE OF WEEPING TO ANY {%26} + @175 -
I AM NOT A TRANSGRESSOR {%22}] ON 19 NOVEMBER 2017: "I know this person
- and have details.

It is hard to state what I know without violating privacy policy but if
you look closely at his posts you will find that:

He is a Telstra customer - account number: 221530570

Numerous people have intervention orders against him, and he has several breaches of said orders.

He operates www.grapple369.com

I have much more - but do not wish to come to his attention or violate
any laws."

Prototype: HOMOIOS {#372 as [#40, #1, #30, #1, #20, #70, #10, #200] =
malakós (G3120): {UMBRA: #0 as #362 % #41 = #34} 1) soft, soft to the
touch; 2) metaph. in a bad sense; 2a) effeminate; 2a1) of a catamite;
2a2) of a boy kept for homosexual relations with a man; 2a3) of a male
who submits his body to unnatural lewdness; 2a4) of a male prostitute; /
#343 as [#300, #5, #30, #8] = télos (G5056): {UMBRA: #54 as #605 % #41 =
#31} 1) end; 1a) termination, the limit at which a thing ceases to be
(always of the end of some act or state, but not of the end of a period
of time); 1b) the end; 1b1) the last in any succession or series; 1b2)
eternal; 1c) that by which a thing is finished, its close, issue; 1d)
the end to which all things relate, the aim, purpose; 2) toll, custom
(i.e. indirect tax on goods)} / *HETEROS* {#351 - #351 as [#10, #1,
#300, #600] = ʼâsham (H816): {UMBRA: #9 as #341 % #41 = #13} 1) to
offend, be guilty, trespass; 1a) (Qal); 1a1) to do wrong, offend,
trespass, commit an offense, do injury; 1a2) to be or become guilty;
1a3) to be held guilty; 1a4) to be incriminated; 1b) (Niphal) to suffer punishment; 1c) (Hiphil) to declare guilty; 2) (TWOT) to be desolate, acknowledge offense; / #373 as [#1, #80, #70, #80, #30, #1, #50, #1,
#10, #50] = apoplanáō (G635): {UMBRA: #24 as #1113 % #41 = #6} 1) to
cause to go astray; 2) to lead away from the truth to error; 3) to go
astray, stray away from} / TORAH {#349 as [#300, #9, #40] = sâṭam
(H7852): {UMBRA: #21 as #349 % #41 = #21} 1) to hate, oppose oneself to,
bear a grudge, retain animosity against, cherish animosity against; 1a)
(Qal) to cherish animosity against / #372 as [#40, #1, #30, #1, #20,
#70, #10, #200] = malakós (G3120): {UMBRA: #0 as #362 % #41 = #34} 1)
soft, soft to the touch; 2) metaph. in a bad sense; 2a) effeminate; 2a1)
of a catamite; 2a2) of a boy kept for homosexual relations with a man;
2a3) of a male who submits his body to unnatural lewdness; 2a4) of a
male prostitute}

<http://www.grapple369.com/Grumble/?zen:8,row:8,col:2,nous:38&PROTOTYPE:HETEROS>

.jackNote@zen: 8, row: 8, col: 2, nous: 38 [Date: (none), Time: (none),
Super: #351 / #15 - Mastering Guiding Discourse, Revealers of Virtue;
I-Ching: H61 - Inner Trust, Inner Truth, Center Returning; Tetra: 1 -
Centre, Ego: #373 / #38 - Consequences for Virtuous Discourse; I-Ching:
H62 - Minor Superiority, Small Excess, Small Exceeding, Preponderance of
the small, Small surpassing; Tetra: 11 - Divergence]

LET'S GO COMMANDO [OBSERVER17@GMAIL.COM / DRANOD@YAHOO.COM.AU] @ 1548
HOURS ON 10 DECEMBER 2017: “Well I won’t make mention of the level of respect I have seen you show to others, but while we are on the topic, I
have some genuine questions for you...

“INTELLECTUS AS GENITIVE VOLUNTĀT[I]S”

This phrase seems to be somewhat poor LATIN, and you seem to be the only
person on the entirety of the internet to use it, and as a result, I’m interested to know what you are attempting to say when you use said phrase.

YOUTUBE: “Latin Lessons (Life Of Brian)”

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

If you have a genuine message to convey - then clarity is #265 - *KEY*
to getting it across.

I am actually interested to know about some of the things you make
reference to - so if all you can do is sling insult back at me like you
seem to do with the rest of the world - then this will be the last
message of mine you will read.”

INTELLECTUS AS GENITIVE VOLUNTĀTIS(zen: 1, row: 2, col: 4, nous: 79)@{
    @1: Sup: 79 - DIFFICULTIES: NAN (#79); Ego: 79 - DIFFICULTIES: NAN (#79),
    @2: Sup: 27 - DUTIES: SHIH (#106); Ego: 29 - DECISIVENESS: TUAN (#108),
    @3: Sup: 39 - RESIDENCE: CHU (#145); Ego: 12 - YOUTHFULNESS: T'UNG (#120),
    @4: Sup: 51 - CONSTANCY: CH'ANG (#196: I AM NOT ONE OF LOUD VOICE {%37}); Ego: 12 - YOUTHFULNESS: T'UNG (#132),
    @5: Sup: 54 - UNITY: K'UN (#250); Ego: 3 - MIRED: HSIEN (#135),
    @6: Sup: 49 - FLIGHT: T'AO (#299: KANT'S PROLEGOMENA SECTION 19 ON #261 - BINOMIAL CLAIMING AS OBJECTIVE VALIDITY AND NECESSARY UNIVERSAL
VALIDITY (FOR EVERYONE) ARE THEREFORE INTERCHANGEABLE CONCEPTS, AND
ALTHOUGH WE DO NOT KNOW THE OBJECT IN ITSELF); Ego: 76 - AGGRAVATION:
CHU (#211),
    @7: Sup: 7 - ASCENT: SHANG (#306: KANT'S PROLEGOMENA SECTION 23 AS TIME FOR PAYBACK (@172 - GALLOWS) NEWSPAPER OF 5 JANUARY 2017 BEING
CONDUCT COMMENCING WITH A MAILBOX #261 - BINOMIAL CLAMPING THREAT MADE
UPON 6 JANUARY 2017 AS AN EXACERBATING INTENTION FOR HABITUAL PILLORY);
Ego: 39 - RESIDENCE: CHU (#250),
} // Male: #306; Feme: #250

IMMANUEL KANT'S PROLEGOMENA (1783) ON SECTION #19 - ARGUMENT FOR ETHICAL ANARCHISM, RETURNING TO SIMPLICITY; I-CHING: H57 - COMPLIANCE, GENTLE PENETRATION / WIND, GROUND, CALCULATIONS; TETRA: 58 - GATHERING IN (HSI)
AS IDEA: @299: "Objective validity and necessary universal validity (for everyone) are therefore interchangeable concepts, and although we do not
know the object in itself, nonetheless, if we regard a judgment as
universally valid and hence necessary, objective validity is understood
to be included.

#261 as [#1, #60, #200] = ʼĕçâr (H633): {UMBRA: #6 as #261 % #41 = #15}
1) interdict, decree, *DECREE* *OF* *RESTRICTION* (*TIME* FOR PAYBACK);

Through this judgment we cognize the object (even if it otherwise
remains unknown as it may be in itself) by means of the universally
valid and necessary connection of the given perceptions; and since this
is the case for all objects of the senses, judgments of experience will
not derive their objective validity from the immediate cognition of the
object (for this is impossible), but merely from the condition for the universal validity of empirical judgments [IDEA @299], which, as has
been said, never rests on empirical, or indeed sensory conditions at
all, but on a pure concept of the understanding. The object always
remains unknown in itself; if, however, through the concept of the understanding the connection of the representations which it provides to
our sensibility is determined as universally valid, then the object is determined through this relation, and the judgment is objective. <http://www.grapple369.com/images/TIME%20FOR%20PAYBACK%2020170105.jpg>

Let us provide examples: that the room is warm, the sugar sweet, the
wormwood repugnant, are merely subjectively valid judgments. I do not at
all require that I should find it so at every *TIME*, or that everyone
else should find it just as I do; they express only a relation of two sensations to the same subject, namely myself, and this only in my
present state of perception, and are therefore not expected to be valid
for the object: these I call judgments of perception.

The case is completely different with judgments of experience. What
experience teaches me under certain circumstances, it must teach me at
every *TIME* and teach everyone else as well, and its validity is not
limited to the subject or its state at that *TIME*. Therefore I express
all such judgments as objectively valid; as, e.g., if I say: the air is elastic, then this judgment is to begin with only a judgment of
perception; I relate two sensations in my senses only to one another.

If I want it to be called a judgment of experience, I then require that
this connection be subject to a condition that makes it universally
valid. I want therefore that I, at every time, and also everyone else,
would necessarily have to conjoin the same perceptions under the same circumstances." [CAMBRIDGE TEXTS IN THE HISTORY OF PHILOSOPHY, IMMANUEL
KANT'S PROLEGOMENA (1783), pages 51-52]

IMMANUEL KANT'S PROLEGOMENA (1783) ON SECTION #23 - CONSTANCY OF GUIDING CONCEPTS, EMPTINESS & NON-EXISTENCE; I-CHING: H18 - ILLS TO BE CURED,
ARRESTING DECAY, CORRECTING, WORK ON WHAT HAS BEEN SPOILED (DECAY),
DECAYING, BRANCH; TETRA: 26 - ENDEAVOUR (WU) AS IDEA @306: "Judgments,
insofar as they are regarded merely as the condition for the unification
of given representations in a consciousness, are rules. These rules,
insofar as they represent the unification as necessary, are a priori
rules, and provided that there are none above them from which they can
be derived, are principles. Now since, with respect to the possibility
of all experience, if merely the form of thinking is considered in the experience, no conditions on judgments of experience are above those
that bring the appearances (according to the varying form of their
intuition) under pure concepts of the understanding (which make the
empirical judgment [IDEA: @306] objectively valid), these conditions are therefore the a priori principles of possible experience.

Now the principles of possible experience are, at the same time,
universal laws of nature that can be cognized a priori. And so the
problem that lies in our second question, presently before us: How is
pure natural science possible? is solved.

For the systematization that is required for the form of a science is
here found to perfection, since beyond the aforementioned formal
conditions of all judgments in general, hence of all rules whatsoever
furnished by logic, no others are possible, and these form a logical
system; but the concepts based thereon, which contain the a priori
conditions for all synthetic and necessary judgments, for that very
reason form a transcendental system; finally, the principles by means of
which all appearances are subsumed under these concepts form a
physiological system, i.e., a system of nature, which precedes all
empirical cognition of nature and first makes it possible, and can
therefore be called the true universal and pure natural science.
[CAMBRIDGE TEXTS IN THE HISTORY OF PHILOSOPHY, IMMANUEL KANT'S
PROLEGOMENA (1783), pages 56-58]

HOMOIOS PROTOTYPE@{
    @8: Sup: 20 - ADVANCE: CHIN (#326: KANT'S PROLEGOMENA IDEA ON THIS VERY SYSTEM, LIKE EVERY TRUE SYSTEM FOUNDED ON A UNIVERSAL PRINCIPLE,
ALSO EXHIBITS ITS INESTIMABLE USEFULNESS IN THAT IT *EXPELS* *ALL* *THE* *EXTRANEOUS* *CONCEPTS* THAT MIGHT OTHERWISE CREEP IN); Ego: 13 -
INCREASE: TSENG (#263: KANT'S PROLEGOMENA IDEA ON *MAKING* *PLANS* *IS*
*MOST* *OFTEN* *A* *PRESUMPTUOUS*, *BOASTFUL* *MENTAL* *PREOCCUPATION*),
    @9: Sup: 24 - JOY: LE (#350: *TO* *THINK*, *PLAN*, *ESTEEM*, *CALCULATE*, *INVENT*, *MAKE* *A* *JUDGMENT*, *IMAGINE*, *COUNT*)); Ego:
4 - BARRIER: HSIEN (#267: KANT'S PROLEGOMENA SECTION 2),
} // Male: #350; Feme: #267

HETEROS PROTOTYPE@{
    @8: Sup: 5 - KEEPING SMALL: SHAO (#311: *CHRISTCHURCH* *MASSACRE*
on 15 MARCH 2019 *AGAINST* #71 - WORLDVIEW OF QUEEN VICTORIA'S LETTERS
PATENT ); Ego: 79 - DIFFICULTIES: NAN (#329: 1 JANUARY CONFORMING TO
IMMANUEL KANT'S PROLEGOMENA (1783) / #391 - HOMOGENEOUS PRINCIPLE and
FIDELITY OF OATHS TO #231 - JUXTAPOSITION CONTROL / #541 - *THICK* *CLOUD*),
    @9: Sup: 9 - BRANCHING OUT: SHU (#320: *TO* *VIOLENTLY* *DESTROY*, *DEVASTATE*, *DESPOIL*, *ASSAIL*); Ego: 4 - BARRIER: HSIEN (#333),
} // Male: #320; Feme: #333

TORAH PROTOTYPE@{
    @8: Sup: 5 - KEEPING SMALL: SHAO (#311 - *CHRISTCHURCH* *MASSACRE*
on 15 MARCH 2019 *AGAINST* #71 - WORLDVIEW OF QUEEN VICTORIA'S LETTERS
PATENT ); Ego: 79 - DIFFICULTIES: NAN (#329: 1 JANUARY CONFORMING TO
IMMANUEL KANT'S PROLEGOMENA (1783) / #391 - HOMOGENEOUS PRINCIPLE and
FIDELITY OF OATHS TO #231 - JUXTAPOSITION CONTROL / #541 - *THICK* *CLOUD*),
    @9: Sup: 9 - BRANCHING OUT: SHU (#320: *TO* *VIOLENTLY* *DESTROY*, *DEVASTATE*, *DESPOIL*, *ASSAIL*); Ego: 4 - BARRIER: HSIEN (#333),
} // Male: #320; Feme: #333

RIGHTS PROTOTYPE@{
    @8: Sup: 49 - FLIGHT: T'AO (#355: BIGGEST BLOKES BBQ ON 25 AUGUST
2017 AS FORMULA OF PROGRESSION AGAINST QUEEN VICTORIA'S LETTERS PATENT
EIDOMAI: G1492 (@228 - FORCE & DEFINITE MEANING / KANT'S PROLEGOMENA
SECTION 57); Ego: 42 - GOING TO MEET: YING (#292),
    @9: Sup: 53 - ETERNITY: YUNG (#408: *MEAT* *IN* *MAILBOX* on 15 NOVEMBER 2017); Ego: 4 - BARRIER: HSIEN (#296),
} // Male: #408; Feme: #296

#408 as [#5, #2, #1, #400] / [#2, #1, #400, #5] = bôwʼ (H935): {UMBRA:
#0 as #9 % #41 = #9} 1) to go in, enter, come, go, come in; 1a) (Qal);
1a1) to enter, come in; 1a2) to come; i) to come with; ii) to come upon,
fall or light upon, *ATTACK* (*ENEMY*); iii) to come to pass; 1a3) to
attain to; 1a4) to be enumerated; 1a5) to go; 1b) (Hiphil); 1b1) to lead
in; 1b2) to carry in; 1b3) to bring in, cause to come in, gather, cause
to come, bring near, bring against, bring upon; 1b4) to bring to pass;
1c) (Hophal); 1c1) to be brought, brought in; 1c2) to be introduced, be
put;

MALE: @196 = #196

ONTIC CHECKSUM: #196 as [#40, #70, #30, #50, #6] = mâʻal (H4603):
{UMBRA: #14 as #140 % #41 = #17} 1) to act unfaithfully, act
treacherously, transgress, commit a trespass; 1a) (Qal) to act
unfaithfully or treacherously; 1a1) against man; 1a2) against God; 1a3)
against devoted thing; 1a4) against husband;

IMMANUEL KANT'S PROLEGOMENA (1783) ON SECTION #39 - ACHIEVING ONENESS,
ROOT OF ORDER; I-CHING: H28 - MAJOR SUPERIORITY, EXCESS, GREAT
EXCEEDING, PREPONDERANCE OF THE GREAT, GREAT SURPASSING, CRITICAL MASS;
TETRA: 76 - AGGRAVATION (CHU) AS IDEA @326 WITHIN PREFACE TO ANY FUTURE METAPHYSICS: "This very system, like every true system founded on a
universal principle, also exhibits its inestimable usefulness in that it
expels all the extraneous concepts that might otherwise creep in among
these pure concepts of the understanding, and it assigns each cognition
its place.

Those concepts that, under the name of concepts of reflection, I had
also put into a table under the guidance of the categories mingle in
ontology with the pure concepts of the understanding without privilege
and legitimate claims, although the latter are concepts of connection
and thereby of the object itself, whereas the former are only concepts
of the mere comparison of already given concepts, and therefore have an entirely different nature and use; through my law-governed division
(Critique, p. 260) {ie.

Kant provides a fourfold division of “concepts of reflection,” which pertain to judgment itself:

@1 - identity / difference,
@2 - agreement / opposition,
@3 - inner/ outer, and
@4 - determinable / determination or
@5 - matter / form)

} they are extricated from this amalgam.

But the usefulness of this separated table of categories shines forth
yet more brightly if, as will soon be done, we separate from the
categories the table of transcendental concepts of reason, which have a completely different nature and origin than the concepts of the
understanding (so that the table must also have a different form), a
separation that, necessary as it is, has never occurred in any system of metaphysics, as a result of which these ideas of reason and concepts of
the understanding run confusedly together as if they belonged to one
family, like siblings, an intermingling that also could never have been
avoided in the absence of a separate system of categories." [Pages 77-78]

IMMANUEL KANT'S PROLEGOMENA (1783) IDEA @263 AS PREFACE TO ANY FUTURE METAPHYSICS: "To make plans is most often a presumptuous, boastful
mental preoccupation, through which one presents the appearance of
creative genius, in that one requires what one cannot himself provide,
censures what one cannot do better, and proposes what one does not know
how to attain oneself – though merely for a sound plan for a general
critique of reason, somewhat more than might be expected would already
have been required if it were not, as is usual, to be merely a
recitation of pious wishes.

But pure reason is such an isolated domain, within itself so thoroughly connected, that no part of it can be encroached upon without disturbing
all the rest, nor adjusted without having previously determined for each
part its place and its influence on the others; for, since there is
nothing outside of it that could correct our judgment within it, the
validity and use of each part depends on the relation in which it stands
to the others within reason itself, and, as with the structure of an
organized body, the purpose of any member can be derived only from the
complete concept of the whole. That is why it can be said of such a
critique, that it is never trustworthy unless it is entirely complete
down to the least elements of pure reason, and that in the domain of
this faculty one must determine and settle either all or nothing.

But although a mere plan that might precede the CRITIQUE OF PURE REASON
would be unintelligible, undependable, and useless, it is by contrast
all the more useful if it comes after. For one will thereby be put in
the position to survey the whole, to test one by one the main points at
issue in this science, and to arrange many things in the exposition
better than could be done in the first execution of the work.

Here then is such a plan subsequent to the completed work, which now can
be laid out according to the analytic method, whereas the work itself absolutely had to be composed according to the synthetic method, so that
the science might present all of its articulations, as the structural organization of a quite peculiar faculty of cognition, in their natural connection." [Pages 12-13]

EXCERPT FROM RUSSIAN #312 - CONTRADICTION ON NOVICHOK POISONING BY #274
- PERFUME / KANT'S PROLEGOMENA UPON TRINOMIAL NOUMENON (DUTCH BARBARISM:
GEERT BE WILDERS BLAAST CARTOONWEDSTRIJD AF) DATED 2 TO 17 SEPTEMBER 2018:

<http://www.grapple369.com/images/dolf_or_geert_by_kiger8kiger.jpg>

[IMAGE: This CARTOON is supposed to be a characterisation (Dutch Raven /
Hitler / Napoleon Emperor) named dolf as being either the Dutch
politician GEERT BE WILDERS or of myself]

IMMANUEL KANT'S PROLEGOMENA (1783) SECTION #2 - CONTRAST OF TERMS, SELF-CULTURE; I-CHING: H11 - PEACE, PERVADING, GREATNESS; TETRA: 16 -
CONTACT (CHIAO) AS CONSIDERATION ON IDEA @267: "ON THE TYPE OF COGNITION
THAT ALONE CAN BE CALLED METAPHYSICAL (SECTION 1 AS PREAMBLE):

If one wishes to present a body of cognition as science, then *ONE*
*MUST* *FIRST* *BE* *ABLE* *TO* *DETERMINE* *PRECISELY* *THE*
*DIFFERENTIA* it has in common with no other science, and which is
therefore its distinguishing feature; otherwise the boundaries of all
the sciences run together, and none of them can be dealt with thoroughly according to its own nature.

#265 as [#1, #3, #70, #100, #1, #10, #70, #10] = agoraîos (G60): {UMBRA:
#455 % #41 = #4} 1) in, of or belonging to the market place; 2)
frequenting the market place; 2a) *HUCKSTERS*, petty traffickers, retail dealers; 2b) idlers, loungers, *THE* *COMMON* *SORT*, *LOW*, *MEAN*
*VULGAR*; 3) *GENERALLY*, *PROPER* *TO* *THE* *ASSEMBLY*, *SUITED* *TO* *FORENSIC* *SPEAKING*, *BUSINESS*-*LIKE* *TRANSACTIONS*;

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

UMBRA: #455 % #41 = #4 - Using Guidance, Sourceless; I-Ching: H27 - Nourishment, Swallowing, Jaws, Comfort / Security; Tetra: 81 - Fostering;
THOTH MEASURE: #4 - Oh Eater of the Shadow, who makest thine appearance
at Elephantine; I am not rapacious.

    #VIRTUE: With Barrier (no. #4),
isolation but
    #TOOLS: With Stove (no. #44), neighbours.
    #POSITION: As to Strength (no. #36), it is the solidly built.
    #TIME: As to Waiting (no. #18), it is the weak.
    #CANON: #102
ONTIC_OBLIGANS_102@{
   @1: Sup: 4 - BARRIER: HSIEN (#4); Ego: 4 - BARRIER: HSIEN (#4),
   @2: Sup: 48 - RITUAL: LI (#52); Ego: 44 - STOVE: TSAO (#48),
   @3: Sup: 3 - MIRED: HSIEN (#55); Ego: 36 - STRENGTH: CH'IANG (#84 - I AM NOT A MAN OF VIOLENCE {%2}),
   @4: Sup: 21 -
RELEASE: SHIH (#76); Ego: 18 - WAITING: HSI (#102 - I AM NOT RAPACIOUS {%4}),
   Male: #76; Feme: #102
} // #102

G60@{
   @1: Sup: 1 - CENTRE: CHUNG (#1); Ego: 1 - CENTRE: CHUNG (#1),
   @2: Sup: 4 - BARRIER: HSIEN (#5); Ego: 3 - MIRED: HSIEN (#4),
   @3: Sup: 74 - CLOSURE: CHIH (#79); Ego: 70 - SEVERANCE: KE (#74),
   @4: Sup: 12 - YOUTHFULNESS: T'UNG (#91); Ego: 19 - FOLLOWING: TS'UNG (#93),
   @5: Sup: 13 - INCREASE: TSENG (#104 - I COMMIT NO FRAUD {%7}); Ego:
1 - CENTRE: CHUNG (#94),
   @6: Sup: 23 - EASE: YI (#127); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#104 - I COMMIT NO FRAUD {%7}),
   @7: Sup: 12 - YOUTHFULNESS: T'UNG (#139 - I HAVE NOT SLAUGHTERED THE SACRED ANIMALS {%13}); Ego: 70 - SEVERANCE: KE (#174),
   @8: Sup: 22 - RESISTANCE: KE (#161 - I AM NOT A TELLER OF LIES
{%9}); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#184 - I PUT NO CHECK
UPON THE WATER IN ITS FLOW {%36}),
   Male: #161; Feme: #184
} // #265

"But the Jews which believed not, moved with envy, took unto them
certain lewd fellows of the baser {#265 as [#1, #3, #70, #100, #1, #10,
#70, #10] = agoraios (G60): baser} sort, and gathered a company, and set
all the city on an uproar, and assaulted the house of Jason {he that
cures}, and sought to bring them out to the people." [Acts 17:5 (KJV)]


#265 as [#20, #30, #5, #10, #200] = kleís (G2807): {UMBRA: #265 % #41 =
#19} 1) *A* *KEY*; 1a) since the keeper of the *KEYS* *HAS* *THE*
*POWER* to open and to shut; 1b) metaph. in the NT to denote power and authority of various kinds;

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

UMBRA: #265 % #41 = #19 - Argument for Ethical Anarchism, Returning to Simplicity; I-Ching: H57 - Compliance, Gentle Penetration / Wind,
Ground, Calculations; Tetra: 58 - Gathering In;
THOTH MEASURE: #19 - Oh Uammetu, who makest thine appearance at the
Block; I commit not adultery with another's wife.

    #VIRTUE: Following (no. #19) means dispersing, but
    #TOOLS: Massing (no. #59) means assembling.
    #POSITION: With Ease (no. #23), the level and smooth, but
    #TIME: With Difficulties (no. #79), the going up and down.
    #CANON: #180
ONTIC_OBLIGANS_180@{
   @1: Sup: 19 - FOLLOWING: TS'UNG (#19); Ego: 19 - FOLLOWING: TS'UNG (#19),
   @2: Sup: 78 - ON THE VERGE: CHIANG (#97);
Ego: 59 - MASSING: CHU (#78),
   @3: Sup: 20 - ADVANCE: CHIN (#117);
Ego: 23 - EASE: YI (#101),
   @4: Sup: 18 - WAITING: HSI (#135); Ego: 79
- DIFFICULTIES: NAN (#180 - I COMMIT NOT ADULTERY WITH ANOTHER'S WIFE {%19}),
   Male: #135; Feme: #180
} // #180

G2807@{
   @1: Sup: 20 - ADVANCE: CHIN (#20); Ego: 20 - ADVANCE: CHIN (#20),
   @2: Sup: 50 - VASTNESS / WASTING: T'ANG (#70); Ego: 30 - BOLD RESOLUTION: YI (#50),
   @3: Sup: 55 - DIMINISHMENT: CHIEN (#125); Ego: 5 - KEEPING SMALL:
SHAO (#55),
   @4: Sup: 65 - INNER: NEI (#190); Ego: 10 - DEFECTIVENESS,
DISTORTION: HSIEN (#65),
   @5: Sup: 22 - RESISTANCE: KE (#212); Ego: 38 - FULLNESS: SHENG (#103),
   Male: #212; Feme: #103
} // #265

"And I will give unto thee the keys {#265 as [#20, #30, #5, #10, #200] =
kleis (G2807): key} of the kingdom of heaven: and whatsoever- thou shalt
bind on earth shall be bound in heaven: and whatsoever thou shalt loose
on earth shall be loosed in heaven." [Matthew 16:19 (KJV)]

YOUTUBE: "Snap! - The Power (Official Video)"

<https://www.youtube.com/watch?v=j1BNcSBApOU>

"Woe unto you, lawyers! for ye have taken away the key {#265 as [#20,
#30, #5, #10, #200] = kleis (G2807): key} of knowledge: ye entered not
in yourselves, and them that were entering in ye hindered." [Luke 11:52
(KJV)]

Whether this *DISTINGUISHING* *FEATURE* *CONSISTS* *IN* *A* *DIFFERENCE*
*OF* *THE* *OBJECT* *OR* *THE* *SOURCE* *OF* *COGNITION*, or even of the
type of cognition, or some if not all of these things together, the idea
of the possible science and its territory depends first of all upon it.

#266 as [#1, #40, #1, #9, #5, #10, #200] = amathḗs (G261): {UMBRA: #259
% #41 = #13} 1) *UNLEARNED*, *IGNORANT*;

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

UMBRA: #259 % #41 = #13 - Status, Loathing Shame; I-Ching: H5 - Waiting,
Delay, Attending, Moistened, Arriving; Tetra: 17 - Holding Back;
THOTH MEASURE: #13 - Oh Eater of Blood, who makest thine appearance at
the Block; I have not slaughtered the sacred animals.

    #VIRTUE: With
Increase (no. #13), the beginning of florescence, but
    #TOOLS: With Eternal (no. #53), what lasts to the very end.
    #POSITION: With Opposition (no. #8), at court, but
    #TIME: With Inner (no. #65), on the sleeping mat
    #CANON: #139
ONTIC_OBLIGANS_139@{
   @1: Sup: 13 - INCREASE: TSENG (#13); Ego: 13 - INCREASE: TSENG (#13),
   @2: Sup: 66 - DEPARTURE: CH'U (#79); Ego: 53 - ETERNITY: YUNG (#66),
   @3: Sup: 74 - CLOSURE: CHIH (#153); Ego: 8 - OPPOSITION: KAN (#74),
   @4: Sup: 58 - GATHERING IN: HSI (#211); Ego:
65 - INNER: NEI (#139 - I HAVE NOT SLAUGHTERED THE SACRED ANIMALS {%13}),
   Male: #211; Feme: #139
} // #139

G261@{
   @1: Sup: 1 - CENTRE: CHUNG (#1); Ego: 1 - CENTRE: CHUNG (#1),
   @2: Sup: 41 - RESPONSE: YING (#42); Ego: 40 - LAW/MODEL: FA (#41),
   @3: Sup: 42 - GOING TO MEET: YING (#84 - I AM NOT A MAN OF VIOLENCE {%2}); Ego: 1 - CENTRE: CHUNG (#42),
   @4: Sup: 51 - CONSTANCY: CH'ANG (#135); Ego: 9 - BRANCHING OUT: SHU (#51),
   @5: Sup: 56 - CLOSED MOUTH: CHIN (#191 - I DO NOT STEAL THE SKINS OF
THE SACRED ANIMALS {%32}); Ego: 5 - KEEPING SMALL: SHAO (#56),
   @6: Sup: 66 - DEPARTURE: CH'U (#257); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#66),
   @7: Sup: 23 - EASE: YI (#280); Ego: 38 - FULLNESS: SHENG (#104 - I COMMIT NO FRAUD {%7}),
   Male: #280; Feme: #104
} // #266

"As also in all his epistles, speaking in them of these things; in which
are some things hard to be understood, which they that are unlearned
{#266 as [#1, #40, #1, #9, #5, #10, #200] = amathes (G261): unlearned}
and unstable wrest, as they do also the other scriptures, unto their own destruction." [2Peter 3:16 (KJV)]

First, concerning the sources of metaphysical cognition, it already lies
in the concept of metaphysics that they cannot be empirical. The

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