XPost: england.religion.islam, uk.d-i-y, alt.religion.christian.roman-catholic XPost: alt.fan.rush-limbaugh

#24 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#10, #4, #10] /
    #124 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#40, #10, #4,
#20, #50] /
    #429 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#10, #4, #400,
#10, #5] /
#460 as [#10, #4, #6, #400, #40] = yâd (H3027): {UMBRA: #14 % #41 = #14}
1) hand; 1a) *HAND* (*OF* *MAN*); 1b) *STRENGTH*, *POWER* (fig.); 1c)
side (of land), part, portion (metaph.) (fig.); 1d) (various special,
technical senses); 1d1) sign, monument; 1d2) part, fractional part,
share; 1d3) time, repetition; 1d4) axle-trees, axle; 1d5) stays, support
(for laver); 1d6) tenons (in tabernacle); 1d7) a *PHALLUS*, a hand
(meaning unsure); 1d8) wrists;

#95 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#5, #50, #6, #30,
#4] / [#5, #40, #6, #30, #10, #4] /
    #449 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#5, #10, #30,
#4, #400] /
    #485 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#30, #10, #6,
#30, #4, #400, #5] /
   #486 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#30, #10, #6,
#30, #4, #400, #6] /
#460 as [#30, #30, #400] = yâlad (H3205): {UMBRA: #44 % #41 = #3} 1) to
bear, bring forth, beget, gender, travail; 1a) (Qal); 1a1) to bear,
bring forth; i) of *CHILD* *BIRTH*; ii) of distress (simile); iii) of
wicked (behaviour); 1a2) to beget; 1b) (Niphal) to be born; 1c) (Piel);
1c1) to cause or help to bring forth; 1c2) to assist or tend as a
midwife; 1c3) midwife (participle); 1d) (Pual) to be born; 1e) (Hiphil);
1e1) to beget (a child); 1e2) to bear (fig. - of wicked bringing forth iniquity); 1f) (Hophal) day of birth, birthday (infinitive); 1g)
(Hithpael) to declare one's birth (pedigree);

#467 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#6, #10, #40,
#400, #5, #6] / [#6, #5, #40, #10, #400, #6] /
    #485 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#30, #5, #40,
#10, #400] / [#5, #40, #400, #40] /
    #486 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#40, #6, #40,
#400] /
#460 as [#20, #40, #400] / [#40, #400, #20] = mûwth (H4191): {UMBRA:
#446 % #41 = #36} 1) to die, kill, *HAVE* *ONE* *EXECUTED*; 1a) (Qal);
1a1) to die; 1a2) to die (as penalty), be put to death; 1a3) to die,
perish (of a nation); 1a4) to die prematurely (by neglect of wise moral conduct); 1b) (Polel) to kill, put to death, dispatch; 1c) (Hiphil) to
kill, put to death; 1d) (Hophal); 1d1) to be killed, be put to death; i)
to die prematurely;

NOMEN NESCIO <SEWER TROLL@DIZUM.COM> @ 2319 HOURS ON 28 DECEMBER 2023: "Fascist, what a KHAZAR "standard". How you love to rape *BABIES* and
butcher entire families.

No, you[‘re] far worse than that!!

You[‘re] a dung eating Indian who *SERVES* *TEA* *AND* *DOES* *NOT*
*KNOW* *WHAT* *A* *TOILET* is. Now drink more hot cow piss. SUELLA
BRAVERMAN a rabid Hindu fascist immigrant #1008 - *MARRIED* to a
Zion-Nazi Jew is presuming the right to jail the British people who
protest against the *MASS* *MURDER* of children by racist Apartheid
Israeli Nazis…”

mùmù (穆穆): benevolent
shèng (聖): 1. sacred, 2. clever; wise; shrewd, 3. a master; an expert,
4. a sage; a wise man; a saint, 5. noble; *SOVEREIGN*; without peer, 6.
agile

Scholars from the Maliki and Hanafi mazhab are of the opinion that dogs
are not impure except for their saliva. Thus any body part or object
that comes into contact with the saliva of a dog has to be cleansed
using the method explained in the earlier paragraph. Nabi [Mù shèng
(穆聖): Prophet Muhammad] (“May Allah honour him and grant him peace”) said:

«طُهُورُ إِنَاءِ أَحَدِكُمْ إِذَا وَلَغَ فِيهِ الْكَلْبُ أَنْ
يَغْسِلَهُ سَبْعَ مَرَّاتٍ أُولاَهُنَّ بِالتُّرَابِ» {@1: Sup: 47 -
PATTERN: WEN (#47); Ego: 59 - MASSING: CHU (#59)}

“Cleanse your vase which the dog licked by washing it seven times and
the first (*WASH*) is with earth (soil).”

#460 as [#5, #2, #1, #80, #300, #10, #7, #5, #50] = baptízō (G907):
{UMBRA: #1200 % #41 = #11} 1) to dip repeatedly, to immerse, to submerge
(of vessels sunk); 2) to cleanse by dipping or submerging, to *WASH*, to
make clean with water, to wash one's self, bathe; 3) to overwhelm;

#47 - PATTERN: + #451 = #498 +
#59 - MASSING: + #451 = #510 = #1008

#1008 as [#6, #2, #300, #200, #500] = bâsâr (H1320): {UMBRA: #502 % #41
= #10} 1) flesh; 1a) of the body; 1a1) of humans; 1a2) of animals; 1b)
the body itself; 1c) *MALE* *ORGAN* *OF* *GENERATION* (*EUPHEMISM*); 1d) kindred, blood-relations; 1e) flesh as frail or erring (man against
God); 1f) all living things; 1g) animals; 1h) mankind;

#1008 as [#400, #8, #600] = yâcham (H3179): {UMBRA: #58 % #41 = #17} 1)
to be hot, conceive; 1a) (Qal); 1a1) to be hot, become hot; 1a2) *TO*
*MATE* (*OF* *ANIMALS*); 1a3) to be or become hot (fig. of anger); 1b)
(Piel); 1b1) to conceive (sexually); 1b2) to be in heat (of animals);

#1008 as [#100, #8, #400, #500] / [#400, #100, #8, #500] = lâqach
(H3947): {UMBRA: #138 % #41 = #15} 1) to take, get, fetch, lay hold of,
seize, receive, acquire, buy, bring, marry, take a wife, snatch, take
away; 1a) (Qal); 1a1) to take, take in the hand; 1a2) to take and carry
along; 1a3) to take from, take out of, take, carry away, take away; 1a4)
to take to or for a person, procure, get, take possession of, select,
choose, *TAKE* *IN* *MARRIAGE*, receive, accept; 1a5) to take up or
upon, put upon; 1a6) to fetch; 1a7) to take, lead, conduct; 1a8) to
take, capture, seize; 1a9) to take, carry off; 1a10) to take
(vengeance); 1b) (Niphal); 1b1) to be captured; 1b2) to be taken away,
be removed; 1b3) to be taken, brought unto; 1c) (Pual); 1c1) to be taken
from or out of; 1c2) to be stolen from; 1c3) to be taken captive; 1c4)
to be taken away, be removed; 1d) (Hophal); 1d1) to be taken unto, be
brought unto; 1d2) to be taken out of; 1d3) to be taken away; 1e)
(Hithpael); 1e1) to take hold of oneself; 1e2) to flash about (of
lightning);

#1008 as [#5, #60, #70, #400, #9, #5, #50, #8, #200, #1, #200] =
exouthenéō (G1848): {UMBRA: #1404 % #41 = #10} 1) to make of no account, despise utterly;

#5 - 𝌊少 = #456
shǎo: 1. few, 2. to decrease; to lessen; to lose, 3. slightly; somewhat,
4. to be inadequate; to be insufficient, 5. to be less than, 6. *TO*
*DESPISE*; *TO* *SCORN*; *TO* *LOOK* *DOWN* *ON*, 7. short-term, 8. infrequently, 9. slightly; somewhat, 10. young, 11. youth, 12. a youth;
a young person, 13. Shao

#456 as [#40, #5, #100, #10, #40, #50, #1, #10, #200] = merimnáō
(G3309): {UMBRA: #1046 % #41 = #21} 1) to be anxious; 1a) to be
*TROUBLED* *WITH* cares; 2) to care for, look out for (a thing); 2a)
*TO* *SEEK* *TO* *PROMOTE* *ONE’S* *INTERESTS*; 2b) caring or providing
for;

WHERE #456 = #451 - PRAXIS OF RATIONALITY + #5 - KEEPING SMALL (SHAO):
“A gentleman takes as much trouble to discover what is right as lesser
men take to discover what will pay.

#24 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#6, #5, #3, #10] /
#456 as [#6, #30, #3, #1, #10, #6, #400] = gayʼ (H1516): {UMBRA: #14 %
#41 = #14} 1) *VALLEY*, a steep valley, narrow gorge;

APPRAISAL #5: What the Earth empties (地自沖)
Runs down to *VALLEY* streams.
FATHOMING #5: The Earth emptying itself
Means: Men regard this as sagely. (人之所 [聖] 也)

dì (地): 1. *SOIL*; ground; land, 2. subordinate particle, 3. floor, 4.
the earth, 5. fields, 6. a place, 7. a situation; a position, 8.
background, 9. terrain, 10. a territory; a region, 11. used after a
distance measure, 12. *COMING* *FROM* *THE* *SAME* *CLAN*

zì (自): 1. naturally; of course; certainly, 2. from; since, 3. self; oneself; itself, 4. Kangxi radical 132, 5. Zi, 6. a nose, 7. the
beginning; the start, 8. origin, 9. originally, 10. still; to remain,
11. in person; personally, 12. in addition; besides, 13. if; even if,
14. but, 15. because, 16. *TO* *EMPLOY*; *TO* *USE*, 17. to be

chōng (沖): 1. to charge at, 2. to ram, 3. to attack, 4. to break a run
of bad luck, 5. to dash against, 6. fierce , 7. *TO* *POUR*; to infuse;
to steep, 8. to rinse; to wash away, 9. Chong

Position 5 corresponds to auspicious Day. Earth, aligned with center,
becomes the gathering place for the hundred streams, just as the noble
man draws loyal adherents to him "by virtue of his emptiness."
Paradoxically, earth's willingness to allow itself to be eroded is a
major factor in its endurance. The good man, then, does well to imitate
Earth's condescension.

APPRAISAL #6: The small cup is filled to the brim.
Once full, it later topples.
FATHOMING #6: The small cup kept full
Means: How can it be worth filling?

#456 as [#1, #300, #100, #50, #5] = shâqâh (H8248): {UMBRA: #405 % #41 =
#36} 1) to give to drink, irrigate, drink, water, cause to drink water;
1a) (Hiphil); 1a1) to water, irrigate; 1a2) to water, *GIVE* *DRINK*
*TO*; 1b) (Pual) to be watered; 1c) (Niphal) variant;

This Appraisal corresponds to a point just after the apex of
development. Recognizing the cyclical nature of fortune, the wise man in prosperity keeps himself especially humble, ever "mindful of danger when
at peace." Here, however, a vessel of small capacity (symbolizing a man
of slight worth) has been filled to the brim (that is, given a job that
strains his abilities). When position does not correspond with ability
disaster soon results. As the LAO TZU says,

Rather than fill it to the brim . . .
Better to have stopped in time.

If the commentators are to be trusted, the passage refers to a
miraculous vessel purportedly housed in a temple of Chou (or Lu?) which
stood in position when empty, but overturned as soon as it was filled.
The moral of the story is that humility is all the more necessary for
those in honoured positions. [CANON pages 116, 117]

#48 - 𝌵禮 = #499
lǐ: 1. propriety; social custom; manners; courtesy; etiquette, 2. a
*RITUAL*; a ceremony; a rite, 3. a present; a gift, 4. a bow, 5. Li;
Zhou Li; Yi Li; Li Ji, 6. Li, 7. to give an offering in a religious
ceremony, 8. to respect; to revere

lǐ fǎ (禮法): [#48 - 𝌵禮 = #499 / #40 - 𝌭法 = #491] - etiquette; ceremonial rites
lǐ yù (禮遇): [#48 - 𝌵禮 = #499 / #43 - 𝌰遇 = #494] - courtesy; deferential treatment; polite reception
gē lǐ (割禮): [#70 - 𝍋割 = #521 / #48 - 𝌵禮 = #499] - circumcision

#499 as [#6, #5, #400, #70, #10, #2, #6] = taʻâb (H8581): {UMBRA: #472 %
#41 = #21} 1) to abhor, be abominable, do abominably; 1a) (Niphal) to be abhorred, be detested; 1a1) in the ritual sense; 1a2) in the ethical
sense; 1b) (Piel); 1b1) to loathe, abhor, regard as an abomination; i)
in the ritual sense; ii) in the ethical sense; 1b2) to cause to be an abomination; 1c) (Hiphil) *TO* *MAKE* *ABOMINABLE*, do abominably; 1c1)
*IN* *THE* *RITUAL* *SENSE*; 1c2) *IN* *THE* *ETHICAL* *SENSE*;

WHERE #499 = #451 - PRAXIS OF RATIONALITY + #48 - RITUAL (LI): “In
ancient China, those who looked toward the future with eager
anticipation were also said to "stand on tiptoe." So much attention
directed to the future can lead one to forget the past.

#499 as [#5, #8, #30, #50, #6, #400] = challôwn (H2474): {UMBRA: #94 %
#41 = #12} 1) *WINDOW* (piercing of the wall);

"AND IT CAME TO PASS AT THE END OF FORTY DAYS, THAT NOAH OPENED THE *WINDOW*-H2474 OF THE ARK WHICH HE HAD MADE:" [Genesis 8:6]

That this *INDIVIDUAL* *FORGETS* *EVEN* *THE* *ANCESTORS*, from whom
life itself derives, is clear proof of self­-absorption. At Appraisal 1,
which indicates either the beginning of a cycle or very low social
position, the individual already congratulates himself on being a
self­-made man. Such a fundamental mistake can only spell trouble for
the future. As one text predicts, "He who tiptoes cannot stand."

#460 as [#20, #400, #40] = tôm (H8537): {UMBRA: #440 % #41 = #30} 1) *INTEGRITY*, completeness; 1a) completeness, fulness; 1b) innocence, simplicity; 1c) integrity;

APPRAISAL #2: With a gaze most deferential (目 [穆穆]), <— yī mǎ mù (伊瑪目)
*imam* (Islam) (loanword)

See (沖): #46 - 𝌳廓 = #497 - ENLARGEMENT with Appraisal #6
See (自): #3 - 𝌈礥 = #454 - MIRED with Meaning #8

With reverential steps,
Only then is he shot through with #460 -
*INTEGRITY*.
FATHOMING #2: Most deferential, most grave
Means: Respect issues from the heart.

mù (目 [穆穆]): 1. an item, 2. Kangxi radical 109, 3. to look; to stare, 4. an eye, 5. an order, 6. *A* *TITLE*, 7. mesh, 8. list; catalog; table of contents, 9. goal, 10. knot on a tree, 11. a section; a clause, 12. *A*
*NAME*, 13. Mu

mùmù (穆穆): benevolent

#46 - 𝌳廓 = #497 - ENLARGEMENT with Appraisal #6 - THIS IS WHAT HIS
VIRTUE BEGETS (伊德攸興):

yī (伊): 1. is exactly, 2. Yi, 3. he; she, 4. Yi River, 5. you, 6.
particle with no meaning, 7. just now, 8. *IRAQ*, 9. *IRAN*
dé (伊): 1. Germany, 2. *VIRTUE*; *MORALITY*; *ETHICS*; *CHARACTER*, 3. kindness; favour, 4. conduct; behaviour, 5. to be grateful, 6. heart; intention, 7. De, 8. potency; natural power, 9. wholesome; good

yōu (攸): 1. distant; far, 2. a adverbial prefix

xīng (興): 1. to flourish; to be popular, 2. interest, 3. to spring up;
to get up, 4. to move, 5. to generate interest, 6. to promote, 7. to
start; to begin, 8. to permit; to allow, 9. perhaps; maybe, 10. Xing,
11. prosperous, 12. to be happy, 13. to like, 14. *TO* *MAKE* *AN*
*ANALOGY*, 15. affective image

#3 - 𝌈礥 = #454 - MIRED with Meaning #8 - HE HARMS HIS OWN PERSON (躬自賊也):

gōng (躬): 1. body, 2. to bow, 3. to exhaust, 4. *TO* *DO* *ONESELF*

zì (自): 1. naturally; of course; certainly, 2. from; since, 3. *SELF*; oneself; itself, 4. Kangxi radical 132, 5. Zi, 6. a nose, 7. the
beginning; the start, 8. origin, 9. originally, 10. still; to remain,
11. *IN* *PERSON*; *PERSONALLY*, 12. in addition; besides, 13. if; even
if, 14. but, 15. because, 16. to employ; to use, 17. to be

zéi (賊): 1. *THIEF*, 2. to injure; to harm, 3. *A* *TRAITOR*; *AN* *EVILDOER*; *AN* *ENEMY*, 4. *EVIL*, 5. extremely

yě (也): ibid

Nabi [Mù shèng (穆聖): Prophet Muhammad] (“May Allah honour him and grant him peace”)

mùmù (穆穆): benevolent
shèng (聖): 1. sacred, 2. clever; wise; shrewd, 3. a master; an expert,
4. a sage; a wise man; a saint, 5. noble; *SOVEREIGN*; without peer, 6.
agile

The Analects of Confucius repeatedly identifies respect as the first,
crucial step on the road to moral perfection. Inevitably, a reverential attitude toward one's superiors results in outward displays of virtue.
Here inner and outer correspond perfectly; eye and step, intention and
act, move easily in ritual forms.

#499 as [#2, #40, #30, #20, #6, #400, #1] = malkûw (H4437): {UMBRA: #96
% #41 = #14} 1) royalty, reign, kingdom; 1a) royalty, kingship, kingly authority; 1b) *KINGDOM*; 1c) realm (of territory); 1d) reign (of time);

The poem literally says that the noble man is "pierced through with
jujube [wood]," a phrase that may puzzle the Western reader, but not the Chinese. No fewer than twenty poems in the Boole of Odes refer to the
thorny jujube, whose red core symbolizes the compassion, wisdom,
tenderness, and honesty of the individual. n later texts, the jujube
especially stands for the good minister, who must be "thorny" at times
in order to remonstrate with the ruler, despite his absolute #460 -
*INTEGRITY* and loyalty to the *THRONE* (his "red core"). Loyalty and trustworthiness, then, become the basis of ritual.” [CANON, page 302]

NOTE: In debates leading up to the UN plan in 1947 to partition
Palestine into Jewish and Arab states, the British politicians John Hope Simpson and Edward Spears, intent on denying Zionism that part of its
claim that drew on biblical arguments, asserted that Jewish immigrants
to Mandatory Palestine were the descendants of pagan converts and not of
the Israelites. The approach was one shared by both gentile and Jewish anti-Zionists. Rory Miller claims that their denial of lineal descent
from Israelites drew on the Khazar theory.

The Khazar hypothesis of Ashkenazi ancestry, often called the Khazar
myth by its critics, is a largely abandoned historical hypothesis that postulated that Ashkenazi Jews were primarily, or to a large extent,
descended from Khazars, a multi-ethnic conglomerate of mostly Turkic
peoples who formed a semi-nomadic khanate in and around the northern and central Caucasus and the Pontic–Caspian steppe. The hypothesis also postulated that after collapse of the Khazar empire, the Khazars fled to Eastern Europe and made up a large part of the Jews there. The
hypothesis draws on medieval sources such as the Khazar Correspondence, according to which at some point in the 8th–9th centuries, a small
number of Khazars were said by Judah Halevi and Abraham ibn Daud to have converted to Rabbinic Judaism. The scope of the conversion within the
Khazar Khanate remains uncertain, but the evidence used to tie the
subsequent Ashkenazi communities to the Khazars is meager and subject to conflicting interpretations. [Wikipedia: Khazar hypothesis of Ashkenazi ancestry]

#9 - 𝌎扶 = #460
fú: 1. to assist / to help, 2. to escort; to accompany, 3. Fu, 4. to protect, 5. to hold on; to rely on, 6. to support with a hand, 7. to be
beside; to go along with

fú yǎng (扶養): [#9 - 𝌎扶 = #460 / #81 - 𝍖養 = #532] - to foster; to bring
up; to raise

#460 as [#4, #30, #10, #400, #10, #6] = dâlîyâh (H1808): {UMBRA: #444 %
#41 = #34} 1) *BRANCH*, bough; 1a) of Israel (fig.) (used with olive
tree, vine, cedar tree);

#460 as [#400, #30, #20, #10] /
#460 as [#5, #400, #5, #30, #20] = hâlak (H1980): {UMBRA: #55 % #41 =
#14} 1) to go, walk, come; 1a) (Qal); 1a1) to go, walk, come, depart,
proceed, move, go away; 1a2) to die, live, manner of life (fig.); 1b)
(Piel); 1b1) to walk; 1b2) to walk (fig.); 1c) (Hithpael); 1c1) to
traverse; 1c2) to walk about; 1d) (Niphal) to lead, bring, lead away,
carry, *CAUSE* *TO* *WALK*;

WHERE #460 = #451 - PRAXIS OF RATIONALITY + #9 - BRANCHING OUT (SHU):
“The title character, a hapax graphomenon, means "to advance slowly" or
"to advance until it is pervasive." Advance is auspicious so long as it
is done with care; advance brings misfortune if it is driven by
overweening ambition or intemperate desire.

APPRAISAL #1: From the time I crawled (自我匍匐),
I have loved this hidden virtue (好是冥德).
FATHOMING #1: Crawling toward hidden virtue
Means: It is as though I had not walked.

zì (自): 1. naturally; of course; certainly, 2. from; since, 3. self; oneself; itself, 4. Kangxi radical 132, 5. Zi, 6. a nose, 7. the
beginning; the start, 8. origin, 9. originally, 10. still; to remain,
11. in person; personally, 12. in addition; besides, 13. if; even if,
14. but, 15. because, 16. to employ; to use, 17. to be

wǒ (我): 1. I; me; my, 2. self, 3. we; our, 4. [my] dear, 5. Wo

zìwǒ (自我): self

púfú (匍匐): to crawl; to creep

hǎo (好): 1. good, 2. indicates completion or readiness, 3. to be fond
of; to be friendly, 4. indicates agreement, 5. indicates dissatisfaction
or sarcasm, 6. easy; convenient, 7. very; quite, 8. many; long, 9. so as
to, 10. friendly; kind, 11. to be likely to, 12. beautiful, 13. to be
healthy; to be recovered, 14. remarkable; excellent, 15. suitable, 16. a
hole in a coin or jade disk, 17. a fond object

shì (是): 1. is; are; am; to be, 2. is exactly, 3. is suitable; is in contrast, 4. this; that; those, 5. really; certainly, 6. correct; yes; affirmative, 7. *TRUE*, 8. is; has; exists, 9. used between repetitions
of a word, 10. a matter; an affair, 11. Shi

míng (冥): 1. dark, 2. profound; deep, 3. obscure, 4. the unseen world,
5. Hades

dé (德): 1. Germany, 2. virtue; morality; ethics; character, 3. kindness; favour, 4. conduct; behaviour, 5. to be grateful, 6. heart; intention,
7. De, 8. potency; natural power, 9. wholesome; good

These lines aptly suggest the frustration occasionally experienced by
the individual who desires to “*WALK* in the Way." Impatient to achieve self­-cultivation, it seems virtually impossible to reach the stage
where virtue seems an easy path. At best, the newcomer to
self­-cultivation can hope for slow and steady progress. For this
reason, she is likened to the small baby creeping towards an elusive
("hidden") goal. The phrase "from the time I crawled" emphasizes her
consistent devotion to following the Way.

The commentators offer variations on and refinements of this reading.
Fan Wang, for example, applies the lines to the theme of slow
advancement of the virtuous commoner up the bureaucratic ladder. In any reading, virtue remains "hidden," either because the stupid masses fail
to recognize it or because the superior man dislikes drawing attention
to himself. The true man of virtue prefers to stay low ("crawling"), down­playing his abilities ("as though I had not [adequately] walked"). Alternately, the last line of the Fathoming may show that the individual
has reached such a high stage of development that Goodness becomes
effortless.

APPRAISAL #2: Dazzled, his all­-consuming greed
Does not help him gain his goals.
FATHOMING #2: Deluded by ever­-greater greed (滎狩狧狧)
Means: With many desires, he proceeds (多欲往也).

yíng (滎): 1. the *RISING* *AND* *DASHING* *OF* *WAVES*, 2. Xing

“… AND THE WATERS-H4325: INCREASED-H7235: AND BARE-H5375: UP THE ARK-H8392:” [Genesis 7:17]

shòu (狩): 1. an *IMPERIAL* tour, 2. to hunt in *WINTER*

tàtà (狧狧): undefined, perhaps (obsolete, rare, of a dog) to eat; (obsolete, rare, of a dog) to bite people;

#95 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#5, #40, #10, #40] /
    #130 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#40, #40, #10, #40] /
#90 as [#40, #10, #40] = mayim (H4325): {UMBRA: #90 % #41 = #8} 1)
water, waters; 1a) water; 1b) water of the feet, urine; 1c) of danger, violence, transitory things, *REFRESHMENT* (fig.);

#298 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#6, #40, #200,
#2, #10, #40] /
#207 as [#200, #2, #5] = râbâh (H7235): {UMBRA: #207 % #41 = #2} 1) be
or become great, be or become many, be or become much, be or become
numerous; 1a) (Qal); 1a1) to become many, become numerous, multiply (of
people, animals, things); 1a2) to be or grow great; 1b) (Piel) to make
large, enlarge, increase, become many; 1c) (Hiphil); 1c1) to make much,
make many, have many; i) to multiply, increase; ii) to make much to do,
do much in respect of, *TRANSGRESS* *GREATLY*; iii) to increase greatly
or exceedingly; 1c2) to make great, enlarge, do much; 1d) (Qal) to shoot;

#301 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#300, #1] /
    #331 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#10, #300, #1,
#20] /
#351 as [#50, #300, #1] = nâsâʼ (H5375): {UMBRA: #351 % #41 = #23} 1) to lift, bear up, carry, take; 1a) (Qal); 1a1) to lift, lift up; 1a2) to
bear, carry, support, sustain, endure; 1a3) to take, take away, carry
off, forgive; 1b) (Niphal); 1b1) to be lifted up, be exalted; 1b2) to
lift oneself up, rise up; 1b3) to be borne, be carried; 1b4) to be taken
away, be carried off, be swept away; 1c) (Piel); 1c1) to lift up, exalt, support, aid, assist; 1c2) to *DESIRE*, long (fig.); 1c3) to carry, bear continuously; 1c4) to take, take away; 1d) (Hithpael) to lift oneself
up, exalt oneself; 1e) (Hiphil); 1e1) *TO* *CAUSE* *ONE* *TO* *BEAR* (*INIQUITY*); 1e2) to cause to bring, have brought;

duō (多): 1. over; indicates a number greater than the number preceding
it, 2. many; much, 3. more, 4. an unspecified extent, 5. used in
exclamations, 6. *EXCESSIVE*, 7. to what extent, 8. abundant, 9. to
multiply; to accrue, 10. mostly, 11. simply; merely, 12. frequently, 13.
very, 14. Duo

yù (欲): 1. *DESIRE*, 2. to desire; to wish, 3. almost; nearly; about to occur, 4. to desire; to intend, 5. *LUST*

wǎng (往): 1. to go (in a direction), 2. in the direction of, 3. in the
past, 4. to turn toward, 5. to be friends with; to have a social
connection with, 6. to send a gift, 7. *FORMER* *TIMES*, 8. someone who
has passed away

yě (也): ibid

Position 2 marks the Middle of Thought. This tetragram takes "slow
advance" as its theme. Here, however, thoughts grow frenzied as the
individual plunges forward in pursuit of his desires, like *HOUNDS*
moving to­wards the kill. We know those desires to be unworthy, for
"dazzling" has bad connotations in classical Chinese; it brings to mind delusion and blindness. The individual's perceptions are clouded by
cupidity. The only glint in his eye is that provoked by enticing and
elusive objects of desire. Driven by an overwhelming urge to fulfill his desires, the greedy individual cannot begin to progress in the Way or
achieve its long­term benefits. Paradoxically, real satisfaction eludes
him, as his attempts to satisfy desire merely feed the creation of ever *GREATER* needs. Only a consistent effort to dampen desire can bring
*TRUE* happiness.” [CANON pages 135, 136]

[64, {@1: Sup: 64 - SINKING: CH'EN (#64); Ego: 64 - SINKING: CH'EN (#64)}
44, {@2: Sup: 27 - DUTIES: SHIH (#91 - MALE DEME IS UNNAMED {%1}); Ego:
44 - STOVE: TSAO (#108 - MALE DEME IS UNNAMED {%25})}
14, {@3: Sup: 41 - RESPONSE: YING (#132); Ego: 14 - PENETRATION: JUI (#122)}
2, {@4: Sup: 43 - ENCOUNTERS: YU (#175 - I AM NOT A TRANSGRESSOR {%22});
Ego: 2 - FULL CIRCLE: CHOU (#124)}
66] {@5: Sup: 28 - CHANGE: KENG (#203); Ego: 66 - DEPARTURE: CH'U (#190)} 
<http://www.grapple369.com/Savvy/?male:203&feme:190&deme:199&ontic:175&idea:190>

TELOS TOTAL: #190

ONTIC CHECKSUM TOTAL: #175

DEME CHECKSUM TOTAL: #199

#314 - MALE CHECKSUM TOTAL: #203 as [#6, #10, #2, #90, #200, #6] =
bâtsar (H1219): {UMBRA: #292 % #41 = #5} 1) to gather, restrain, fence, fortify, make inaccessible, enclose; 1a) (Qal); 1a1) to cut off; 1a2) fortified, cut off, made inaccessible (pass participle); 1a3) *SECRETS*, *MYSTERIES*, inaccessible things (subst); 1b) (Niphal) to be withheld;
1c) (Piel) to fortify;

#430 - MALE CHECKSUM TOTAL: #203 as [#40, #300, #40, #10, #40] =
shâmayim (H8064): {UMBRA: #390 % #41 = #21} 1) *HEAVEN*, heavens, sky;
1a) visible heavens, sky; 1a1) as abode of the stars; 1a2) as the
visible universe, the sky, atmosphere, etc; 1b) Heaven (as the abode of
God);

#699 - MALE CHECKSUM TOTAL: #203 as [#2, #1, #200, #90, #6, #400] =
ʼerets (H776): {UMBRA: #291 % #41 = #4} 1) land, earth; 1a) *EARTH*;
1a1) whole earth (as opposed to a part); 1a2) earth (as opposed to
heaven); 1a3) earth (inhabitants); 1b) land; 1b1) country, territory;
1b2) district, region; 1b3) tribal territory; 1b4) piece of ground; 1b5)
land of Canaan, Israel; 1b6) inhabitants of land; 1b7) Sheol, land
without return, (under) world; 1b8) city (-state); 1c) ground, surface
of the earth; 1c1) ground; 1c2) soil; 1d) (in phrases); 1d1) people of
the land; 1d2) space or distance of country (in measurements of
distance); 1d3) level or plain country; 1d4) land of the living; 1d5)
end(s) of the earth; 1e) (almost wholly late in usage); 1e1) lands,
countries; i) often in contrast to Canaan;

#190 - FEME CHECKSUM TOTAL: #190 as [#6, #10, #4, #70, #50, #10, #40] = yiddᵉʻônîy (H3049): {UMBRA: #144 % #41 = #21} 1) a knower, *ONE* *WHO* *HAS* *A* *FAMILIAR* *SPIRIT*; 1a) a familiar spirit, soothsayer,
necromancer (meton);

#64 - ONTIC CHECKSUM TOTAL: #175 as [#6, #10, #3, #4, #30, #5, #6] =
gâdal (H1431): {UMBRA: #37 % #41 = #37} 1) to grow, become great or
important, promote, make powerful, praise, magnify, do great things; 1a)
(Qal); 1a1) to grow up; 1a2) to become great; 1a3) to be magnified; 1b)
(Piel); 1b1) to cause to grow; 1b2) to make great, powerful; 1b3) to
magnify; 1c) (Pual) to be brought up; 1d) (Hiphil); 1d1) *TO* *MAKE*
*GREAT*; 1d2) to magnify; 1d3) to do great things; 1e) (Hithpael) to
magnify oneself;

#82 - DEME CHECKSUM TOTAL: #199 as [#2, #50, #10, #20] /
#122 - DEME CHECKSUM TOTAL: #199 as [#2, #50, #10, #20, #40] = bên
(H1121): {UMBRA: #52 % #41 = #11} 1) son, grandson, *CHILD*, member of a
group; 1a) son, male child; 1b) grandson; 1c) *CHILDREN* (pl. - male and female); 1d) youth, young men (pl.); 1e) young (of animals); 1f) sons
(as characterisation, i.e. sons of injustice [for un- righteous men] or
sons of God [for angels]; 1g) people (of a nation) (pl.); 1h) of
lifeless things, i.e. sparks, stars, arrows (fig.); 1i) a member of a
guild, order, class;

“And his posterity shall beget on the *EARTH* giants, not spiritual, but carnal. Upon the *EARTH* shall a *GREAT* punishment be inflicted, and it
shall be #460 - *WASHED* from all corruption. Now therefore inform thy
son Lamech, that he who is born is his *CHILD* in *TRUTH*; and he shall
call his name Noah, for he shall be to you a survivor. He and his
*CHILDREN* shall be saved from the corruption which shall take place in
the world; from all the #490 - *SIN* and from all the iniquity which
shall be consummated on *EARTH* in his days. Afterwards shall *GREATER*
impiety take place than that which had been before consummated on the
*EARTH*; for I am acquainted with holy *MYSTERIES*, which the Lord
himself has *DISCOVERED* and *EXPLAINED* to me ; and which I have read
in the TABLETS OF *HEAVEN*.

#527 - MALE CHECKSUM TOTAL: #203 as [#5, #400, #100, #5, #9, #8] /
#560 - MALE CHECKSUM TOTAL: #203 as [#5, #400, #100, #5, #50] = heurískō (G2147): {UMBRA: #1535 % #41 = #18} 1) to come upon, hit upon, to meet
with; 1a) after searching, to find a thing sought; 1b) without previous
search, to find (by chance), to fall in with; 1c) those who come or
return to a place; 2) to find by enquiry, thought, examination,
scrutiny, observation, to find out by practice and experience; 2a) to
see, learn, *DISCOVER*, *UNDERSTAND*; 2b) to be found i.e. to be seen,
be present; 2c) to be discovered, recognised, detected, to show one's
self out, of one's character or state as found out by others (men, God,
or both); 2d) to get knowledge of, come to know, God; 3) to find out for
one's self, to acquire, get, obtain, procure;

#199 as [#4, #10, #4, #1, #60, #70, #50] = didáskō (G1321): {UMBRA:
#1039 % #41 = #14} 1) to teach; 1a) to hold discourse with others in
order to instruct them, deliver didactic discourses; 1b) to be a
teacher; 1c) to discharge the office of a teacher, conduct one's self as
a teacher; 2) to teach one; 2a) to impart instruction; 2b) instill
doctrine into one; 2c) the thing taught or enjoined; 2d) to *EXPLAIN* or expound a thing; 2e) to teach one something;

17. In them I saw it written, that generation after generation shall transgress, until a *RIGHTEOUS* race shall arise; until transgression
and crime perish from off the *EARTH* ; until all goodness come upon it.

YOUTUBE: “MICHAEL JACKSON - HEAL THE WORLD (OFFICIAL VIDEO)”

<https://www.youtube.com/watch?v=BWf-eARnf6U>

#417 - ONTIC CHECKSUM TOTAL: #175 as [#400, #3, #10, #4] /
#423 - ONTIC CHECKSUM TOTAL: #175 as [#400, #3, #10, #4, #6] = nâgad
(H5046): {UMBRA: #57 % #41 = #16} 1) to be conspicuous, tell, make
known; 1a) (Hiphil) *TO* *TELL*, *DECLARE*; 1a1) to tell, announce,
report; 1a2) to declare, make known, expound; 1a3) to inform of; 1a4) to publish, declare, proclaim; 1a5) to avow, acknowledge, confess; i)
messenger (participle); 1a6) (Hophal) to be told, be announced, be reported;

18. And now, my son, go *TELL* thy son Lamech,

#626 - ONTIC CHECKSUM TOTAL: #175 as [#2, #2, #3, #4, #10, #5, #600] =
beged (H899): {UMBRA: #9 % #41 = #9} 1) treachery, *DECEIT*; 2) (CLBL)
garment, clothing (used indiscriminately); 3) a covering, i.e. clothing;
also treachery or pillage; apparel, cloth(-es, ing), garment, lap, rag, raiment, robe, [idiom] very (treacherously), vesture, wardrobe;

19. That the *CHILD* which is born is his *CHILD* in *TRUTH*; and that
there is no *DECEPTION*.

#661 - ONTIC CHECKSUM TOTAL: #175 as [#1, #40, #200, #400, #20] = ʼimrâh (H565): {UMBRA: #246 % #41 = #41} 1) utterance, speech, *WORD*; 1a) word
of God, the Torah;


[continued in next message]

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#24 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#10, #4, #10] /
    #124 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#40, #10, #4,
#20, #50] /
    #429 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#10, #4, #400,
#10, #5] /
#460 as [#10, #4, #6, #400, #40] = yâd (H3027): {UMBRA: #14 % #41 = #14}
1) hand; 1a) *HAND* (*OF* *MAN*); 1b) *STRENGTH*, *POWER* (fig.); 1c)
side (of land), part, portion (metaph.) (fig.); 1d) (various special,
technical senses); 1d1) sign, monument; 1d2) part, fractional part,
share; 1d3) time, repetition; 1d4) axle-trees, axle; 1d5) stays, support
(for laver); 1d6) tenons (in tabernacle); 1d7) a *PHALLUS*, a hand
(meaning unsure); 1d8) wrists;

#95 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#5, #50, #6, #30,
#4] / [#5, #40, #6, #30, #10, #4] /
    #449 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#5, #10, #30,
#4, #400] /
    #485 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#30, #10, #6,
#30, #4, #400, #5] /
   #486 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#30, #10, #6,
#30, #4, #400, #6] /
#460 as [#30, #30, #400] = yâlad (H3205): {UMBRA: #44 % #41 = #3} 1) to
bear, bring forth, beget, gender, travail; 1a) (Qal); 1a1) to bear,
bring forth; i) of *CHILD* *BIRTH*; ii) of distress (simile); iii) of
wicked (behaviour); 1a2) to beget; 1b) (Niphal) to be born; 1c) (Piel);
1c1) to cause or help to bring forth; 1c2) to assist or tend as a
midwife; 1c3) midwife (participle); 1d) (Pual) to be born; 1e) (Hiphil);
1e1) to beget (a child); 1e2) to bear (fig. - of wicked bringing forth iniquity); 1f) (Hophal) day of birth, birthday (infinitive); 1g)
(Hithpael) to declare one's birth (pedigree);

#467 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#6, #10, #40,
#400, #5, #6] / [#6, #5, #40, #10, #400, #6] /
    #485 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#30, #5, #40,
#10, #400] / [#5, #40, #400, #40] /
    #486 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#40, #6, #40,
#400] /
#460 as [#20, #40, #400] / [#40, #400, #20] = mûwth (H4191): {UMBRA:
#446 % #41 = #36} 1) to die, kill, *HAVE* *ONE* *EXECUTED*; 1a) (Qal);
1a1) to die; 1a2) to die (as penalty), be put to death; 1a3) to die,
perish (of a nation); 1a4) to die prematurely (by neglect of wise moral conduct); 1b) (Polel) to kill, put to death, dispatch; 1c) (Hiphil) to
kill, put to death; 1d) (Hophal); 1d1) to be killed, be put to death; i)
to die prematurely;

NOMEN NESCIO <SEWER TROLL@DIZUM.COM> @ 2319 HOURS ON 28 DECEMBER 2023: "Fascist, what a KHAZAR "standard". How you love to rape *BABIES* and
butcher entire families.

No, you[‘re] far worse than that!!

#905 - MALE CHECKSUM TOTAL: #460 as [#400, #80, #1, #50, #4, #100, #70,
#200] = hýpandros (G5220): {UMBRA: #905 % #41 = #3} 1) under i.e.
subject to a man: *MARRIED*;

You[‘re] a dung eating Indian who *SERVES* *TEA* *AND* *DOES* *NOT*
*KNOW* *WHAT* *A* *TOILET* is. Now drink more hot cow piss. SUELLA
BRAVERMAN a rabid Hindu fascist immigrant #1008 - *MARRIED* to a
Zion-Nazi Jew is presuming the right to jail the British people who
protest against the *MASS* *MURDER* of children by racist Apartheid
Israeli Nazis…”

mùmù (穆穆): benevolent
shèng (聖): 1. sacred, 2. clever; wise; shrewd, 3. a master; an expert,
4. a sage; a wise man; a saint, 5. noble; *SOVEREIGN*; without peer, 6.
agile

Scholars from the Maliki and Hanafi mazhab are of the opinion that dogs
are not impure except for their saliva. Thus any body part or object
that comes into contact with the saliva of a dog has to be cleansed
using the method explained in the earlier paragraph. Nabi [Mù shèng
(穆聖): Prophet Muhammad] (“May Allah honour him and grant him peace”) said:

«طُهُورُ إِنَاءِ أَحَدِكُمْ إِذَا وَلَغَ فِيهِ الْكَلْبُ أَنْ
يَغْسِلَهُ سَبْعَ مَرَّاتٍ أُولاَهُنَّ بِالتُّرَابِ» {@1: Sup: 47 -
PATTERN: WEN (#47); Ego: 59 - MASSING: CHU (#59)}

“Cleanse your vase which the dog licked by washing it seven times and
the first (*WASH*) is with earth (soil).”

#460 as [#5, #2, #1, #80, #300, #10, #7, #5, #50] = baptízō (G907):
{UMBRA: #1200 % #41 = #11} 1) to dip repeatedly, to immerse, to submerge
(of vessels sunk); 2) to cleanse by dipping or submerging, to *WASH*, to
make clean with water, to wash one's self, bathe; 3) to overwhelm;

#47 - PATTERN: + #451 = #498 +
#59 - MASSING: + #451 = #510 = #1008

#1008 as [#6, #2, #300, #200, #500] = bâsâr (H1320): {UMBRA: #502 % #41
= #10} 1) flesh; 1a) of the body; 1a1) of humans; 1a2) of animals; 1b)
the body itself; 1c) *MALE* *ORGAN* *OF* *GENERATION* (*EUPHEMISM*); 1d) kindred, blood-relations; 1e) flesh as frail or erring (man against
God); 1f) all living things; 1g) animals; 1h) mankind;

#1008 as [#400, #8, #600] = yâcham (H3179): {UMBRA: #58 % #41 = #17} 1)
to be hot, conceive; 1a) (Qal); 1a1) to be hot, become hot; 1a2) *TO*
*MATE* (*OF* *ANIMALS*); 1a3) to be or become hot (fig. of anger); 1b)
(Piel); 1b1) to conceive (sexually); 1b2) to be in heat (of animals);

#1008 as [#100, #8, #400, #500] / [#400, #100, #8, #500] = lâqach
(H3947): {UMBRA: #138 % #41 = #15} 1) to take, get, fetch, lay hold of,
seize, receive, acquire, buy, bring, marry, take a wife, snatch, take
away; 1a) (Qal); 1a1) to take, take in the hand; 1a2) to take and carry
along; 1a3) to take from, take out of, take, carry away, take away; 1a4)
to take to or for a person, procure, get, take possession of, select,
choose, *TAKE* *IN* *MARRIAGE*, receive, accept; 1a5) to take up or
upon, put upon; 1a6) to fetch; 1a7) to take, lead, conduct; 1a8) to
take, capture, seize; 1a9) to take, carry off; 1a10) to take
(vengeance); 1b) (Niphal); 1b1) to be captured; 1b2) to be taken away,
be removed; 1b3) to be taken, brought unto; 1c) (Pual); 1c1) to be taken
from or out of; 1c2) to be stolen from; 1c3) to be taken captive; 1c4)
to be taken away, be removed; 1d) (Hophal); 1d1) to be taken unto, be
brought unto; 1d2) to be taken out of; 1d3) to be taken away; 1e)
(Hithpael); 1e1) to take hold of oneself; 1e2) to flash about (of
lightning);

#1008 as [#5, #60, #70, #400, #9, #5, #50, #8, #200, #1, #200] =
exouthenéō (G1848): {UMBRA: #1404 % #41 = #10} 1) to make of no account, *DESPISE* *UTTERLY*;

#5 - 𝌊少 = #456
shǎo: 1. few, 2. to decrease; to lessen; to lose, 3. slightly; somewhat,
4. to be inadequate; to be insufficient, 5. to be less than, 6. *TO*
*DESPISE*; *TO* *SCORN*; *TO* *LOOK* *DOWN* *ON*, 7. short-term, 8. infrequently, 9. slightly; somewhat, 10. young, 11. youth, 12. a youth;
a young person, 13. Shao

#456 as [#40, #5, #100, #10, #40, #50, #1, #10, #200] = merimnáō
(G3309): {UMBRA: #1046 % #41 = #21} 1) to be anxious; 1a) to be
*TROUBLED* *WITH* cares; 2) to care for, look out for (a thing); 2a)
*TO* *SEEK* *TO* *PROMOTE* *ONE’S* *INTERESTS*; 2b) caring or providing
for;

WHERE #456 = #451 - PRAXIS OF RATIONALITY + #5 - KEEPING SMALL (SHAO):
“A gentleman takes as much trouble to discover what is right as lesser
men take to discover what will pay.

#24 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#6, #5, #3, #10] /
#456 as [#6, #30, #3, #1, #10, #6, #400] = gayʼ (H1516): {UMBRA: #14 %
#41 = #14} 1) *VALLEY*, a steep valley, narrow gorge;

APPRAISAL #5: What the Earth empties (地自沖)
Runs down to *VALLEY* streams.
FATHOMING #5: The Earth emptying itself
Means: Men regard this as sagely. (人之所 [聖] 也)

dì (地): 1. *SOIL*; ground; land, 2. subordinate particle, 3. floor, 4.
the earth, 5. fields, 6. a place, 7. a situation; a position, 8.
background, 9. terrain, 10. a territory; a region, 11. used after a
distance measure, 12. *COMING* *FROM* *THE* *SAME* *CLAN*

zì (自): 1. naturally; of course; certainly, 2. from; since, 3. self; oneself; itself, 4. Kangxi radical 132, 5. Zi, 6. a nose, 7. the
beginning; the start, 8. origin, 9. originally, 10. still; to remain,
11. in person; personally, 12. in addition; besides, 13. if; even if,
14. but, 15. because, 16. *TO* *EMPLOY*; *TO* *USE*, 17. to be

chōng (沖): 1. to charge at, 2. to ram, 3. to attack, 4. to break a run
of bad luck, 5. to dash against, 6. fierce , 7. *TO* *POUR*; to infuse;
to steep, 8. to rinse; to wash away, 9. Chong

Position 5 corresponds to auspicious Day. Earth, aligned with center,
becomes the gathering place for the hundred streams, just as the noble
man draws loyal adherents to him "by virtue of his emptiness."
Paradoxically, earth's willingness to allow itself to be eroded is a
major factor in its endurance. The good man, then, does well to imitate
Earth's condescension.

APPRAISAL #6: The small cup is filled to the brim.
Once full, it later topples.
FATHOMING #6: The small cup kept full
Means: How can it be worth filling?

#456 as [#1, #300, #100, #50, #5] = shâqâh (H8248): {UMBRA: #405 % #41 =
#36} 1) to give to drink, irrigate, drink, water, cause to drink water;
1a) (Hiphil); 1a1) to water, irrigate; 1a2) to water, *GIVE* *DRINK*
*TO*; 1b) (Pual) to be watered; 1c) (Niphal) variant;

This Appraisal corresponds to a point just after the apex of
development. Recognizing the cyclical nature of fortune, the wise man in prosperity keeps himself especially humble, ever "mindful of danger when
at peace." Here, however, a vessel of small capacity (symbolizing a man
of slight worth) has been filled to the brim (that is, given a job that
strains his abilities). When position does not correspond with ability
disaster soon results. As the LAO TZU says,

Rather than fill it to the brim . . .
Better to have stopped in time.

If the commentators are to be trusted, the passage refers to a
miraculous vessel purportedly housed in a temple of Chou (or Lu?) which
stood in position when empty, but overturned as soon as it was filled.
The moral of the story is that humility is all the more necessary for
those in honoured positions. [CANON pages 116, 117]

#48 - 𝌵禮 = #499
lǐ: 1. propriety; social custom; manners; courtesy; etiquette, 2. a
*RITUAL*; a ceremony; a rite, 3. a present; a gift, 4. a bow, 5. Li;
Zhou Li; Yi Li; Li Ji, 6. Li, 7. to give an offering in a religious
ceremony, 8. to respect; to revere

lǐ fǎ (禮法): [#48 - 𝌵禮 = #499 / #40 - 𝌭法 = #491] - etiquette; ceremonial rites
lǐ yù (禮遇): [#48 - 𝌵禮 = #499 / #43 - 𝌰遇 = #494] - courtesy; deferential treatment; polite reception
gē lǐ (割禮): [#70 - 𝍋割 = #521 / #48 - 𝌵禮 = #499] - circumcision

#499 as [#6, #5, #400, #70, #10, #2, #6] = taʻâb (H8581): {UMBRA: #472 %
#41 = #21} 1) to abhor, be abominable, do abominably; 1a) (Niphal) to be abhorred, be detested; 1a1) in the ritual sense; 1a2) in the ethical
sense; 1b) (Piel); 1b1) to loathe, abhor, regard as an abomination; i)
in the ritual sense; ii) in the ethical sense; 1b2) to cause to be an abomination; 1c) (Hiphil) *TO* *MAKE* *ABOMINABLE*, do abominably; 1c1)
*IN* *THE* *RITUAL* *SENSE*; 1c2) *IN* *THE* *ETHICAL* *SENSE*;

WHERE #499 = #451 - PRAXIS OF RATIONALITY + #48 - RITUAL (LI): “In
ancient China, those who looked toward the future with eager
anticipation were also said to "stand on tiptoe." So much attention
directed to the future can lead one to forget the past.

#499 as [#5, #8, #30, #50, #6, #400] = challôwn (H2474): {UMBRA: #94 %
#41 = #12} 1) *WINDOW* (piercing of the wall);

"AND IT CAME TO PASS AT THE END OF FORTY DAYS, THAT NOAH OPENED THE *WINDOW*-H2474 OF THE ARK WHICH HE HAD MADE:" [Genesis 8:6]

That this *INDIVIDUAL* *FORGETS* *EVEN* *THE* *ANCESTORS*, from whom
life itself derives, is clear proof of self­-absorption. At Appraisal 1,
which indicates either the beginning of a cycle or very low social
position, the individual already congratulates himself on being a
self­-made man. Such a fundamental mistake can only spell trouble for
the future. As one text predicts, "He who tiptoes cannot stand."

#460 as [#20, #400, #40] = tôm (H8537): {UMBRA: #440 % #41 = #30} 1) *INTEGRITY*, completeness; 1a) completeness, fulness; 1b) innocence, simplicity; 1c) integrity;

APPRAISAL #2: With a gaze most deferential (目 [穆穆]), <— yī mǎ mù (伊瑪目)
*imam* (Islam) (loanword)

See (沖): #46 - 𝌳廓 = #497 - ENLARGEMENT with Appraisal #6
See (自): #3 - 𝌈礥 = #454 - MIRED with Meaning #8

With reverential steps,
Only then is he shot through with #460 -
*INTEGRITY*.
FATHOMING #2: Most deferential, most grave
Means: Respect issues from the heart.

mù (目 [穆穆]): 1. an item, 2. Kangxi radical 109, 3. to look; to stare, 4. an eye, 5. an order, 6. *A* *TITLE*, 7. mesh, 8. list; catalog; table of contents, 9. goal, 10. knot on a tree, 11. a section; a clause, 12. *A*
*NAME*, 13. Mu

mùmù (穆穆): benevolent

#46 - 𝌳廓 = #497 - ENLARGEMENT with Appraisal #6 - THIS IS WHAT HIS
VIRTUE BEGETS (伊德攸興):

yī (伊): 1. is exactly, 2. Yi, 3. he; she, 4. Yi River, 5. you, 6.
particle with no meaning, 7. just now, 8. *IRAQ*, 9. *IRAN*
dé (伊): 1. Germany, 2. *VIRTUE*; *MORALITY*; *ETHICS*; *CHARACTER*, 3. kindness; favour, 4. conduct; behaviour, 5. to be grateful, 6. heart; intention, 7. De, 8. potency; natural power, 9. wholesome; good

yōu (攸): 1. distant; far, 2. a adverbial prefix

xīng (興): 1. to flourish; to be popular, 2. interest, 3. to spring up;
to get up, 4. to move, 5. to generate interest, 6. to promote, 7. to
start; to begin, 8. to permit; to allow, 9. perhaps; maybe, 10. Xing,
11. prosperous, 12. to be happy, 13. to like, 14. *TO* *MAKE* *AN*
*ANALOGY*, 15. affective image

#3 - 𝌈礥 = #454 - MIRED with Meaning #8 - HE HARMS HIS OWN PERSON (躬自賊也):

gōng (躬): 1. body, 2. to bow, 3. to exhaust, 4. *TO* *DO* *ONESELF*

zì (自): 1. naturally; of course; certainly, 2. from; since, 3. *SELF*; oneself; itself, 4. Kangxi radical 132, 5. Zi, 6. a nose, 7. the
beginning; the start, 8. origin, 9. originally, 10. still; to remain,
11. *IN* *PERSON*; *PERSONALLY*, 12. in addition; besides, 13. if; even
if, 14. but, 15. because, 16. to employ; to use, 17. to be

zéi (賊): 1. *THIEF*, 2. to injure; to harm, 3. *A* *TRAITOR*; *AN* *EVILDOER*; *AN* *ENEMY*, 4. *EVIL*, 5. extremely

yě (也): ibid

Nabi [Mù shèng (穆聖): Prophet Muhammad] (“May Allah honour him and grant him peace”)

mùmù (穆穆): benevolent
shèng (聖): 1. sacred, 2. clever; wise; shrewd, 3. a master; an expert,
4. a sage; a wise man; a saint, 5. noble; *SOVEREIGN*; without peer, 6.
agile

The Analects of Confucius repeatedly identifies respect as the first,
crucial step on the road to moral perfection. Inevitably, a reverential attitude toward one's superiors results in outward displays of virtue.
Here inner and outer correspond perfectly; eye and step, intention and
act, move easily in ritual forms.

#499 as [#2, #40, #30, #20, #6, #400, #1] = malkûw (H4437): {UMBRA: #96
% #41 = #14} 1) royalty, reign, kingdom; 1a) royalty, kingship, kingly authority; 1b) *KINGDOM*; 1c) realm (of territory); 1d) reign (of time);

The poem literally says that the noble man is "pierced through with
jujube [wood]," a phrase that may puzzle the Western reader, but not the Chinese. No fewer than twenty poems in the Boole of Odes refer to the
thorny jujube, whose red core symbolizes the compassion, wisdom,
tenderness, and honesty of the individual. n later texts, the jujube
especially stands for the good minister, who must be "thorny" at times
in order to remonstrate with the ruler, despite his absolute #460 -
*INTEGRITY* and loyalty to the *THRONE* (his "red core"). Loyalty and trustworthiness, then, become the basis of ritual.” [CANON, page 302]

NOTE: In debates leading up to the UN plan in 1947 to partition
Palestine into Jewish and Arab states, the British politicians John Hope Simpson and Edward Spears, intent on denying Zionism that part of its
claim that drew on biblical arguments, asserted that Jewish immigrants
to Mandatory Palestine were the descendants of pagan converts and not of
the Israelites. The approach was one shared by both gentile and Jewish anti-Zionists. Rory Miller claims that their denial of lineal descent
from Israelites drew on the Khazar theory.

The Khazar hypothesis of Ashkenazi ancestry, often called the Khazar
myth by its critics, is a largely abandoned historical hypothesis that postulated that Ashkenazi Jews were primarily, or to a large extent,
descended from Khazars, a multi-ethnic conglomerate of mostly Turkic
peoples who formed a semi-nomadic khanate in and around the northern and central Caucasus and the Pontic–Caspian steppe. The hypothesis also postulated that after collapse of the Khazar empire, the Khazars fled to Eastern Europe and made up a large part of the Jews there. The
hypothesis draws on medieval sources such as the Khazar Correspondence, according to which at some point in the 8th–9th centuries, a small
number of Khazars were said by Judah Halevi and Abraham ibn Daud to have converted to Rabbinic Judaism. The scope of the conversion within the
Khazar Khanate remains uncertain, but the evidence used to tie the
subsequent Ashkenazi communities to the Khazars is meager and subject to conflicting interpretations. [Wikipedia: Khazar hypothesis of Ashkenazi ancestry]

#9 - 𝌎扶 = #460
fú: 1. to assist / to help, 2. to escort; to accompany, 3. Fu, 4. to protect, 5. to hold on; to rely on, 6. to support with a hand, 7. to be
beside; to go along with

fú yǎng (扶養): [#9 - 𝌎扶 = #460 / #81 - 𝍖養 = #532] - to foster; to bring
up; to raise

#460 as [#4, #30, #10, #400, #10, #6] = dâlîyâh (H1808): {UMBRA: #444 %
#41 = #34} 1) *BRANCH*, bough; 1a) of Israel (fig.) (used with olive
tree, vine, cedar tree);

#460 as [#400, #30, #20, #10] /
#460 as [#5, #400, #5, #30, #20] = hâlak (H1980): {UMBRA: #55 % #41 =
#14} 1) to go, walk, come; 1a) (Qal); 1a1) to go, walk, come, depart,
proceed, move, go away; 1a2) to die, live, manner of life (fig.); 1b)
(Piel); 1b1) to walk; 1b2) to walk (fig.); 1c) (Hithpael); 1c1) to
traverse; 1c2) to walk about; 1d) (Niphal) to lead, bring, lead away,
carry, *CAUSE* *TO* *WALK*;

WHERE #460 = #451 - PRAXIS OF RATIONALITY + #9 - BRANCHING OUT (SHU):
“The title character, a hapax graphomenon, means "to advance slowly" or
"to advance until it is pervasive." Advance is auspicious so long as it
is done with care; advance brings misfortune if it is driven by
overweening ambition or intemperate desire.

APPRAISAL #1: From the time I crawled (自我匍匐),
I have loved this hidden virtue (好是冥德).
FATHOMING #1: Crawling toward hidden virtue
Means: It is as though I had not walked.

zì (自): 1. naturally; of course; certainly, 2. from; since, 3. self; oneself; itself, 4. Kangxi radical 132, 5. Zi, 6. a nose, 7. the
beginning; the start, 8. origin, 9. originally, 10. still; to remain,
11. in person; personally, 12. in addition; besides, 13. if; even if,
14. but, 15. because, 16. to employ; to use, 17. to be

wǒ (我): 1. I; me; my, 2. self, 3. we; our, 4. [my] dear, 5. Wo

zìwǒ (自我): self

púfú (匍匐): to crawl; to creep

hǎo (好): 1. good, 2. indicates completion or readiness, 3. to be fond
of; to be friendly, 4. indicates agreement, 5. indicates dissatisfaction
or sarcasm, 6. easy; convenient, 7. very; quite, 8. many; long, 9. so as
to, 10. friendly; kind, 11. to be likely to, 12. beautiful, 13. to be
healthy; to be recovered, 14. remarkable; excellent, 15. suitable, 16. a
hole in a coin or jade disk, 17. a fond object

shì (是): 1. is; are; am; to be, 2. is exactly, 3. is suitable; is in contrast, 4. this; that; those, 5. really; certainly, 6. correct; yes; affirmative, 7. *TRUE*, 8. is; has; exists, 9. used between repetitions
of a word, 10. a matter; an affair, 11. Shi

míng (冥): 1. dark, 2. profound; deep, 3. obscure, 4. the unseen world,
5. Hades

dé (德): 1. Germany, 2. virtue; morality; ethics; character, 3. kindness; favour, 4. conduct; behaviour, 5. to be grateful, 6. heart; intention,
7. De, 8. potency; natural power, 9. wholesome; good

These lines aptly suggest the frustration occasionally experienced by
the individual who desires to “*WALK* in the Way." Impatient to achieve self­-cultivation, it seems virtually impossible to reach the stage
where virtue seems an easy path. At best, the newcomer to
self­-cultivation can hope for slow and steady progress. For this
reason, she is likened to the small baby creeping towards an elusive
("hidden") goal. The phrase "from the time I crawled" emphasizes her
consistent devotion to following the Way.

The commentators offer variations on and refinements of this reading.
Fan Wang, for example, applies the lines to the theme of slow
advancement of the virtuous commoner up the bureaucratic ladder. In any reading, virtue remains "hidden," either because the stupid masses fail
to recognize it or because the superior man dislikes drawing attention
to himself. The true man of virtue prefers to stay low ("crawling"), down­playing his abilities ("as though I had not [adequately] walked"). Alternately, the last line of the Fathoming may show that the individual
has reached such a high stage of development that Goodness becomes
effortless.

APPRAISAL #2: Dazzled, his all­-consuming greed
Does not help him gain his goals.
FATHOMING #2: Deluded by ever­-greater greed (滎狩狧狧)
Means: With many desires, he proceeds (多欲往也).

yíng (滎): 1. the *RISING* *AND* *DASHING* *OF* *WAVES*, 2. Xing

“… AND THE WATERS-H4325: INCREASED-H7235: AND BARE-H5375: UP THE ARK-H8392:” [Genesis 7:17]

shòu (狩): 1. an *IMPERIAL* tour, 2. to hunt in *WINTER*

tàtà (狧狧): undefined, perhaps (obsolete, rare, of a dog) to eat; (obsolete, rare, of a dog) to bite people;

#95 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#5, #40, #10, #40] /
    #130 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#40, #40, #10, #40] /
#90 as [#40, #10, #40] = mayim (H4325): {UMBRA: #90 % #41 = #8} 1)
water, waters; 1a) water; 1b) water of the feet, urine; 1c) of danger, violence, transitory things, *REFRESHMENT* (fig.);

#298 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#6, #40, #200,
#2, #10, #40] /
#207 as [#200, #2, #5] = râbâh (H7235): {UMBRA: #207 % #41 = #2} 1) be
or become great, be or become many, be or become much, be or become
numerous; 1a) (Qal); 1a1) to become many, become numerous, multiply (of
people, animals, things); 1a2) to be or grow great; 1b) (Piel) to make
large, enlarge, increase, become many; 1c) (Hiphil); 1c1) to make much,
make many, have many; i) to multiply, increase; ii) to make much to do,
do much in respect of, *TRANSGRESS* *GREATLY*; iii) to increase greatly
or exceedingly; 1c2) to make great, enlarge, do much; 1d) (Qal) to shoot;

#301 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#300, #1] /
    #331 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#10, #300, #1,
#20] /
#351 as [#50, #300, #1] = nâsâʼ (H5375): {UMBRA: #351 % #41 = #23} 1) to lift, bear up, carry, take; 1a) (Qal); 1a1) to lift, lift up; 1a2) to
bear, carry, support, sustain, endure; 1a3) to take, take away, carry
off, forgive; 1b) (Niphal); 1b1) to be lifted up, be exalted; 1b2) to
lift oneself up, rise up; 1b3) to be borne, be carried; 1b4) to be taken
away, be carried off, be swept away; 1c) (Piel); 1c1) to lift up, exalt, support, aid, assist; 1c2) to *DESIRE*, long (fig.); 1c3) to carry, bear continuously; 1c4) to take, take away; 1d) (Hithpael) to lift oneself
up, exalt oneself; 1e) (Hiphil); 1e1) *TO* *CAUSE* *ONE* *TO* *BEAR* (*INIQUITY*); 1e2) to cause to bring, have brought;

duō (多): 1. over; indicates a number greater than the number preceding
it, 2. many; much, 3. more, 4. an unspecified extent, 5. used in
exclamations, 6. *EXCESSIVE*, 7. to what extent, 8. abundant, 9. to
multiply; to accrue, 10. mostly, 11. simply; merely, 12. frequently, 13.
very, 14. Duo

yù (欲): 1. *DESIRE*, 2. to desire; to wish, 3. almost; nearly; about to occur, 4. to desire; to intend, 5. *LUST*

wǎng (往): 1. to go (in a direction), 2. in the direction of, 3. in the
past, 4. to turn toward, 5. to be friends with; to have a social
connection with, 6. to send a gift, 7. *FORMER* *TIMES*, 8. someone who
has passed away

yě (也): ibid

Position 2 marks the Middle of Thought. This tetragram takes "slow
advance" as its theme. Here, however, thoughts grow frenzied as the
individual plunges forward in pursuit of his desires, like *HOUNDS*
moving to­wards the kill. We know those desires to be unworthy, for
"dazzling" has bad connotations in classical Chinese; it brings to mind delusion and blindness. The individual's perceptions are clouded by
cupidity. The only glint in his eye is that provoked by enticing and
elusive objects of desire. Driven by an overwhelming urge to fulfill his desires, the greedy individual cannot begin to progress in the Way or
achieve its long­term benefits. Paradoxically, real satisfaction eludes
him, as his attempts to satisfy desire merely feed the creation of ever *GREATER* needs. Only a consistent effort to dampen desire can bring
*TRUE* happiness.” [CANON pages 135, 136]

[64, {@1: Sup: 64 - SINKING: CH'EN (#64); Ego: 64 - SINKING: CH'EN (#64)}
44, {@2: Sup: 27 - DUTIES: SHIH (#91 - MALE DEME IS UNNAMED {%1}); Ego:
44 - STOVE: TSAO (#108 - MALE DEME IS UNNAMED {%25})}
14, {@3: Sup: 41 - RESPONSE: YING (#132); Ego: 14 - PENETRATION: JUI (#122)}
2, {@4: Sup: 43 - ENCOUNTERS: YU (#175 - I AM NOT A TRANSGRESSOR {%22});
Ego: 2 - FULL CIRCLE: CHOU (#124)}
66] {@5: Sup: 28 - CHANGE: KENG (#203); Ego: 66 - DEPARTURE: CH'U (#190)} 
<http://www.grapple369.com/Savvy/?male:203&feme:190&deme:199&ontic:175&idea:190>

TELOS TOTAL: #190

ONTIC CHECKSUM TOTAL: #175

DEME CHECKSUM TOTAL: #199

#314 - MALE CHECKSUM TOTAL: #203 as [#6, #10, #2, #90, #200, #6] =
bâtsar (H1219): {UMBRA: #292 % #41 = #5} 1) to gather, restrain, fence, fortify, make inaccessible, enclose; 1a) (Qal); 1a1) to cut off; 1a2) fortified, cut off, made inaccessible (pass participle); 1a3) *SECRETS*, *MYSTERIES*, inaccessible things (subst); 1b) (Niphal) to be withheld;
1c) (Piel) to fortify;

#430 - MALE CHECKSUM TOTAL: #203 as [#40, #300, #40, #10, #40] =
shâmayim (H8064): {UMBRA: #390 % #41 = #21} 1) *HEAVEN*, heavens, sky;
1a) visible heavens, sky; 1a1) as abode of the stars; 1a2) as the
visible universe, the sky, atmosphere, etc; 1b) Heaven (as the abode of
God);

#699 - MALE CHECKSUM TOTAL: #203 as [#2, #1, #200, #90, #6, #400] =
ʼerets (H776): {UMBRA: #291 % #41 = #4} 1) land, earth; 1a) *EARTH*;
1a1) whole earth (as opposed to a part); 1a2) earth (as opposed to
heaven); 1a3) earth (inhabitants); 1b) land; 1b1) country, territory;
1b2) district, region; 1b3) tribal territory; 1b4) piece of ground; 1b5)
land of Canaan, Israel; 1b6) inhabitants of land; 1b7) Sheol, land
without return, (under) world; 1b8) city (-state); 1c) ground, surface
of the earth; 1c1) ground; 1c2) soil; 1d) (in phrases); 1d1) people of
the land; 1d2) space or distance of country (in measurements of
distance); 1d3) level or plain country; 1d4) land of the living; 1d5)
end(s) of the earth; 1e) (almost wholly late in usage); 1e1) lands,
countries; i) often in contrast to Canaan;

#190 - FEME CHECKSUM TOTAL: #190 as [#6, #10, #4, #70, #50, #10, #40] = yiddᵉʻônîy (H3049): {UMBRA: #144 % #41 = #21} 1) a knower, *ONE* *WHO* *HAS* *A* *FAMILIAR* *SPIRIT*; 1a) a familiar spirit, soothsayer,
necromancer (meton);

#64 - ONTIC CHECKSUM TOTAL: #175 as [#6, #10, #3, #4, #30, #5, #6] =
gâdal (H1431): {UMBRA: #37 % #41 = #37} 1) to grow, become great or
important, promote, make powerful, praise, magnify, do great things; 1a)
(Qal); 1a1) to grow up; 1a2) to become great; 1a3) to be magnified; 1b)
(Piel); 1b1) to cause to grow; 1b2) to make great, powerful; 1b3) to
magnify; 1c) (Pual) to be brought up; 1d) (Hiphil); 1d1) *TO* *MAKE*
*GREAT*; 1d2) to magnify; 1d3) to do great things; 1e) (Hithpael) to
magnify oneself;

#82 - DEME CHECKSUM TOTAL: #199 as [#2, #50, #10, #20] /
#122 - DEME CHECKSUM TOTAL: #199 as [#2, #50, #10, #20, #40] = bên
(H1121): {UMBRA: #52 % #41 = #11} 1) son, grandson, *CHILD*, member of a
group; 1a) son, male child; 1b) grandson; 1c) *CHILDREN* (pl. - male and female); 1d) youth, young men (pl.); 1e) young (of animals); 1f) sons
(as characterisation, i.e. sons of injustice [for un- righteous men] or
sons of God [for angels]; 1g) people (of a nation) (pl.); 1h) of
lifeless things, i.e. sparks, stars, arrows (fig.); 1i) a member of a
guild, order, class;

“And his posterity shall beget on the *EARTH* giants, not spiritual, but carnal. Upon the *EARTH* shall a *GREAT* punishment be inflicted, and it
shall be #460 - *WASHED* from all corruption. Now therefore inform thy
son Lamech, that he who is born is his *CHILD* in *TRUTH*; and he shall
call his name Noah, for he shall be to you a survivor. He and his
*CHILDREN* shall be saved from the corruption which shall take place in
the world; from all the #490 - *SIN* and from all the iniquity which
shall be consummated on *EARTH* in his days. Afterwards shall *GREATER*
impiety take place than that which had been before consummated on the
*EARTH*; for I am acquainted with holy *MYSTERIES*, which the Lord
himself has *DISCOVERED* and *EXPLAINED* to me ; and which I have read
in the TABLETS OF *HEAVEN*.

#527 - MALE CHECKSUM TOTAL: #203 as [#5, #400, #100, #5, #9, #8] /
#560 - MALE CHECKSUM TOTAL: #203 as [#5, #400, #100, #5, #50] = heurískō (G2147): {UMBRA: #1535 % #41 = #18} 1) to come upon, hit upon, to meet
with; 1a) after searching, to find a thing sought; 1b) without previous
search, to find (by chance), to fall in with; 1c) those who come or
return to a place; 2) to find by enquiry, thought, examination,
scrutiny, observation, to find out by practice and experience; 2a) to
see, learn, *DISCOVER*, *UNDERSTAND*; 2b) to be found i.e. to be seen,
be present; 2c) to be discovered, recognised, detected, to show one's
self out, of one's character or state as found out by others (men, God,
or both); 2d) to get knowledge of, come to know, God; 3) to find out for
one's self, to acquire, get, obtain, procure;

#199 as [#4, #10, #4, #1, #60, #70, #50] = didáskō (G1321): {UMBRA:
#1039 % #41 = #14} 1) to teach; 1a) to hold discourse with others in
order to instruct them, deliver didactic discourses; 1b) to be a
teacher; 1c) to discharge the office of a teacher, conduct one's self as
a teacher; 2) to teach one; 2a) to impart instruction; 2b) instill
doctrine into one; 2c) the thing taught or enjoined; 2d) to *EXPLAIN* or expound a thing; 2e) to teach one something;

17. In them I saw it written, that generation after generation shall transgress, until a *RIGHTEOUS* race shall arise; until transgression
and crime perish from off the *EARTH* ; until all goodness come upon it.

YOUTUBE: “MICHAEL JACKSON - HEAL THE WORLD (OFFICIAL VIDEO)”

<https://www.youtube.com/watch?v=BWf-eARnf6U>

#417 - ONTIC CHECKSUM TOTAL: #175 as [#400, #3, #10, #4] /
#423 - ONTIC CHECKSUM TOTAL: #175 as [#400, #3, #10, #4, #6] = nâgad
(H5046): {UMBRA: #57 % #41 = #16} 1) to be conspicuous, tell, make
known; 1a) (Hiphil) *TO* *TELL*, *DECLARE*; 1a1) to tell, announce,
report; 1a2) to declare, make known, expound; 1a3) to inform of; 1a4) to publish, declare, proclaim; 1a5) to avow, acknowledge, confess; i)
messenger (participle); 1a6) (Hophal) to be told, be announced, be reported;

18. And now, my son, go *TELL* thy son Lamech,

#626 - ONTIC CHECKSUM TOTAL: #175 as [#2, #2, #3, #4, #10, #5, #600] =
beged (H899): {UMBRA: #9 % #41 = #9} 1) treachery, *DECEIT*; 2) (CLBL)
garment, clothing (used indiscriminately); 3) a covering, i.e. clothing;
also treachery or pillage; apparel, cloth(-es, ing), garment, lap, rag, raiment, robe, [idiom] very (treacherously), vesture, wardrobe;

19. That the *CHILD* which is born is his *CHILD* in *TRUTH*; and that
there is no *DECEPTION*.


[continued in next message]

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#24 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#10, #4, #10] /
    #124 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#40, #10, #4,
#20, #50] /
    #429 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#10, #4, #400,
#10, #5] /
#460 as [#10, #4, #6, #400, #40] = yâd (H3027): {UMBRA: #14 % #41 = #14}
1) hand; 1a) *HAND* (*OF* *MAN*); 1b) *STRENGTH*, *POWER* (fig.); 1c)
side (of land), part, portion (metaph.) (fig.); 1d) (various special,
technical senses); 1d1) sign, monument; 1d2) part, fractional part,
share; 1d3) time, repetition; 1d4) axle-trees, axle; 1d5) stays, support
(for laver); 1d6) tenons (in tabernacle); 1d7) a *PHALLUS*, a hand
(meaning unsure); 1d8) wrists;

#95 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#5, #50, #6, #30,
#4] / [#5, #40, #6, #30, #10, #4] /
    #449 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#5, #10, #30,
#4, #400] /
    #485 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#30, #10, #6,
#30, #4, #400, #5] /
   #486 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#30, #10, #6,
#30, #4, #400, #6] /
#460 as [#30, #30, #400] = yâlad (H3205): {UMBRA: #44 % #41 = #3} 1) to
bear, bring forth, beget, gender, travail; 1a) (Qal); 1a1) to bear,
bring forth; i) of *CHILD* *BIRTH*; ii) of distress (simile); iii) of
wicked (behaviour); 1a2) to beget; 1b) (Niphal) to be born; 1c) (Piel);
1c1) to cause or help to bring forth; 1c2) to assist or tend as a
midwife; 1c3) midwife (participle); 1d) (Pual) to be born; 1e) (Hiphil);
1e1) to beget (a child); 1e2) to bear (fig. - of wicked bringing forth iniquity); 1f) (Hophal) day of birth, birthday (infinitive); 1g)
(Hithpael) to declare one's birth (pedigree);

#467 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#6, #10, #40,
#400, #5, #6] / [#6, #5, #40, #10, #400, #6] /
    #485 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#30, #5, #40,
#10, #400] / [#5, #40, #400, #40] /
    #486 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#40, #6, #40,
#400] /
#460 as [#20, #40, #400] / [#40, #400, #20] = mûwth (H4191): {UMBRA:
#446 % #41 = #36} 1) to die, kill, *HAVE* *ONE* *EXECUTED*; 1a) (Qal);
1a1) to die; 1a2) to die (as penalty), be put to death; 1a3) to die,
perish (of a nation); 1a4) to die prematurely (by neglect of wise moral conduct); 1b) (Polel) to kill, put to death, dispatch; 1c) (Hiphil) to
kill, put to death; 1d) (Hophal); 1d1) to be killed, be put to death; i)
to die prematurely;

NOMEN NESCIO <SEWER TROLL@DIZUM.COM> @ 2319 HOURS ON 28 DECEMBER 2023: "Fascist, what a KHAZAR "standard". How you love to rape *BABIES* and
butcher entire families.

No, you[‘re] far worse than that!!

#905 - MALE CHECKSUM TOTAL: #460 as [#400, #80, #1, #50, #4, #100, #70,
#200] = hýpandros (G5220): {UMBRA: #905 % #41 = #3} 1) under i.e.
subject to a man: *MARRIED*;

You[‘re] a dung eating Indian who *SERVES* *TEA* *AND* *DOES* *NOT*
*KNOW* *WHAT* *A* *TOILET* is. Now drink more hot cow piss. SUELLA
BRAVERMAN a rabid Hindu fascist immigrant #1008 - *MARRIED* to a
Zion-Nazi Jew is presuming the right to jail the British people who
protest against the *MASS* *MURDER* of children by racist Apartheid
Israeli Nazis…”

mùmù (穆穆): benevolent
shèng (聖): 1. sacred, 2. clever; wise; shrewd, 3. a master; an expert,
4. a sage; a wise man; a saint, 5. noble; *SOVEREIGN*; without peer, 6.
agile

Scholars from the Maliki and Hanafi mazhab are of the opinion that dogs
are not impure except for their saliva. Thus any body part or object
that comes into contact with the saliva of a dog has to be cleansed
using the method explained in the earlier paragraph. Nabi [Mù shèng
(穆聖): Prophet Muhammad] (“May Allah honour him and grant him peace”) said:


«طُهُورُ إِنَاءِ أَحَدِكُمْ إِذَا وَلَغَ فِيهِ الْكَلْبُ أَنْ
يَغْسِلَهُ سَبْعَ مَرَّاتٍ أُولاَهُنَّ بِالتُّرَابِ» {@1: Sup: 47 -
PATTERN: WEN (#47); Ego: 59 - MASSING: CHU (#59)}


“Cleanse your vase which the dog licked by washing it seven times and
the first (*WASH*) is with earth (soil).”

#460 as [#5, #2, #1, #80, #300, #10, #7, #5, #50] = baptízō (G907):
{UMBRA: #1200 % #41 = #11} 1) to dip repeatedly, to immerse, to submerge
(of vessels sunk); 2) to cleanse by dipping or submerging, to *WASH*, to
make clean with water, to wash one's self, bathe; 3) to overwhelm;

#47 - PATTERN: + #451 = #498 +
#59 - MASSING: + #451 = #510 = #1008

#1008 as [#6, #2, #300, #200, #500] = bâsâr (H1320): {UMBRA: #502 % #41
= #10} 1) flesh; 1a) of the body; 1a1) of humans; 1a2) of animals; 1b)
the body itself; 1c) *MALE* *ORGAN* *OF* *GENERATION* (*EUPHEMISM*); 1d) kindred, blood-relations; 1e) flesh as frail or erring (man against
God); 1f) all living things; 1g) animals; 1h) mankind;

#1008 as [#400, #8, #600] = yâcham (H3179): {UMBRA: #58 % #41 = #17} 1)
to be hot, conceive; 1a) (Qal); 1a1) to be hot, become hot; 1a2) *TO*
*MATE* (*OF* *ANIMALS*); 1a3) to be or become hot (fig. of anger); 1b)
(Piel); 1b1) to conceive (sexually); 1b2) to be in heat (of animals);

#1008 as [#100, #8, #400, #500] / [#400, #100, #8, #500] = lâqach
(H3947): {UMBRA: #138 % #41 = #15} 1) to take, get, fetch, lay hold of,
seize, receive, acquire, buy, bring, marry, take a wife, snatch, take
away; 1a) (Qal); 1a1) to take, take in the hand; 1a2) to take and carry
along; 1a3) to take from, take out of, take, carry away, take away; 1a4)
to take to or for a person, procure, get, take possession of, select,
choose, *TAKE* *IN* *MARRIAGE*, receive, accept; 1a5) to take up or
upon, put upon; 1a6) to fetch; 1a7) to take, lead, conduct; 1a8) to
take, capture, seize; 1a9) to take, carry off; 1a10) to take
(vengeance); 1b) (Niphal); 1b1) to be captured; 1b2) to be taken away,
be removed; 1b3) to be taken, brought unto; 1c) (Pual); 1c1) to be taken
from or out of; 1c2) to be stolen from; 1c3) to be taken captive; 1c4)
to be taken away, be removed; 1d) (Hophal); 1d1) to be taken unto, be
brought unto; 1d2) to be taken out of; 1d3) to be taken away; 1e)
(Hithpael); 1e1) to take hold of oneself; 1e2) to flash about (of
lightning);

#1008 as [#5, #60, #70, #400, #9, #5, #50, #8, #200, #1, #200] =
exouthenéō (G1848): {UMBRA: #1404 % #41 = #10} 1) to make of no account, *DESPISE* *UTTERLY*;

#5 - 𝌊少 = #456
shǎo: 1. few, 2. to decrease; to lessen; to lose, 3. slightly; somewhat,
4. to be inadequate; to be insufficient, 5. to be less than, 6. *TO*
*DESPISE*; *TO* *SCORN*; *TO* *LOOK* *DOWN* *ON*, 7. short-term, 8. infrequently, 9. slightly; somewhat, 10. young, 11. youth, 12. a youth;
a young person, 13. Shao

#456 as [#40, #5, #100, #10, #40, #50, #1, #10, #200] = merimnáō
(G3309): {UMBRA: #1046 % #41 = #21} 1) to be anxious; 1a) to be
*TROUBLED* *WITH* cares; 2) to care for, look out for (a thing); 2a)
*TO* *SEEK* *TO* *PROMOTE* *ONE’S* *INTERESTS*; 2b) caring or providing
for;

WHERE #456 = #451 - PRAXIS OF RATIONALITY + #5 - KEEPING SMALL (SHAO):
“A gentleman takes as much trouble to discover what is right as lesser
men take to discover what will pay.

#24 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#6, #5, #3, #10] /
#456 as [#6, #30, #3, #1, #10, #6, #400] = gayʼ (H1516): {UMBRA: #14 %
#41 = #14} 1) *VALLEY*, a steep valley, narrow gorge;

APPRAISAL #5: What the Earth empties (地自沖)
Runs down to *VALLEY* streams.
FATHOMING #5: The Earth emptying itself
Means: Men regard this as sagely. (人之所 [聖] 也)

dì (地): 1. *SOIL*; ground; land, 2. subordinate particle, 3. floor, 4.
the earth, 5. fields, 6. a place, 7. a situation; a position, 8.
background, 9. terrain, 10. a territory; a region, 11. used after a
distance measure, 12. *COMING* *FROM* *THE* *SAME* *CLAN*

zì (自): 1. naturally; of course; certainly, 2. from; since, 3. self; oneself; itself, 4. Kangxi radical 132, 5. Zi, 6. a nose, 7. the
beginning; the start, 8. origin, 9. originally, 10. still; to remain,
11. in person; personally, 12. in addition; besides, 13. if; even if,
14. but, 15. because, 16. *TO* *EMPLOY*; *TO* *USE*, 17. to be

chōng (沖): 1. to charge at, 2. to ram, 3. to attack, 4. to break a run
of bad luck, 5. to dash against, 6. fierce , 7. *TO* *POUR*; to infuse;
to steep, 8. to rinse; to wash away, 9. Chong

Position 5 corresponds to auspicious Day. Earth, aligned with center,
becomes the gathering place for the hundred streams, just as the noble
man draws loyal adherents to him "by virtue of his emptiness."
Paradoxically, earth's willingness to allow itself to be eroded is a
major factor in its endurance. The good man, then, does well to imitate
Earth's condescension.

APPRAISAL #6: The small cup is filled to the brim.
Once full, it later topples.
FATHOMING #6: The small cup kept full
Means: How can it be worth filling? (少持滿何足盛也)

shǎo (少): #5 - 𝌊少 = #456

chí (持): 1. to grasp; to hold, 2. to resist; to oppose, 3. to uphold, 4.
to sustain; to keep; to uphold, 5. to administer; to manage, 6. to
control, 7. to be cautious, 8. to remember, 9. to assist

mǎn (滿): 1. full, 2. to be satisfied, 3. to fill, 4. conceited, 5. to
reach (a time); to expire, 6. whole; entire, 7. completely, 8. Manchu,
9. very, 10. Man

hé (何): 1. what; where; which, 2. to carry on the shoulder, 3. who, 4.
what, 5. why, 6. how, 7. how much, 8. He

zú (足): 1. sufficient; enough, 2. Kangxi radical 157, 3. foot, 4. to
attain; to suffice; to be qualified, 5. to satisfy, 6. leg, 7.
*FOOTBALL*, 8. fully, 9. sound of footsteps; patter, 10. permitted, 11.
to amount to; worthy, 12. Zu, 13. to step; to tread, 14. to stop; to
halt, 15. prosperous, 16. excessive

chéng (盛): 1. to fill, 2. Sheng, 3. abundant; flourishing, 4. to
contain, 5. a grain offering, 6. dense, 7. large scale, 8. extremely

yě (也): ibid

#456 as [#1, #300, #100, #50, #5] = shâqâh (H8248): {UMBRA: #405 % #41 =
#36} 1) to give to drink, irrigate, drink, water, cause to drink water;
1a) (Hiphil); 1a1) to water, irrigate; 1a2) to water, *GIVE* *DRINK*
*TO*; 1b) (Pual) to be watered; 1c) (Niphal) variant;

This Appraisal corresponds to a point just after the apex of
development. Recognizing the cyclical nature of fortune, the wise man in prosperity keeps himself especially humble, ever "mindful of danger when
at peace." Here, however, a vessel of small capacity (symbolizing a man
of slight worth) has been filled to the brim (that is, given a job that
strains his abilities). When position does not correspond with ability
disaster soon results. As the LAO TZU says,

Rather than fill it to the brim . . .
Better to have stopped in time.

If the commentators are to be trusted, the passage refers to a
miraculous vessel purportedly housed in a temple of Chou (or Lu?) which
stood in position when empty, but overturned as soon as it was filled.
The moral of the story is that humility is all the more necessary for
those in honoured positions. [CANON pages 116, 117]

#48 - 𝌵禮 = #499
lǐ: 1. propriety; social custom; manners; courtesy; etiquette, 2. a
*RITUAL*; a ceremony; a rite, 3. a present; a gift, 4. a bow, 5. Li;
Zhou Li; Yi Li; Li Ji, 6. Li, 7. to give an offering in a religious
ceremony, 8. to respect; to revere

lǐ fǎ (禮法): [#48 - 𝌵禮 = #499 / #40 - 𝌭法 = #491] - etiquette; ceremonial rites
lǐ yù (禮遇): [#48 - 𝌵禮 = #499 / #43 - 𝌰遇 = #494] - courtesy; deferential treatment; polite reception
gē lǐ (割禮): [#70 - 𝍋割 = #521 / #48 - 𝌵禮 = #499] - circumcision

#499 as [#6, #5, #400, #70, #10, #2, #6] = taʻâb (H8581): {UMBRA: #472 %
#41 = #21} 1) to abhor, be abominable, do abominably; 1a) (Niphal) to be abhorred, be detested; 1a1) in the ritual sense; 1a2) in the ethical
sense; 1b) (Piel); 1b1) to loathe, abhor, regard as an abomination; i)
in the ritual sense; ii) in the ethical sense; 1b2) to cause to be an abomination; 1c) (Hiphil) *TO* *MAKE* *ABOMINABLE*, do abominably; 1c1)
*IN* *THE* *RITUAL* *SENSE*; 1c2) *IN* *THE* *ETHICAL* *SENSE*;

WHERE #499 = #451 - PRAXIS OF RATIONALITY + #48 - RITUAL (LI): “In
ancient China, those who looked toward the future with eager
anticipation were also said to "stand on tiptoe." So much attention
directed to the future can lead one to forget the past.

#499 as [#5, #8, #30, #50, #6, #400] = challôwn (H2474): {UMBRA: #94 %
#41 = #12} 1) *WINDOW* (piercing of the wall);

"AND IT CAME TO PASS AT THE END OF FORTY DAYS, THAT NOAH OPENED THE *WINDOW*-H2474 OF THE ARK WHICH HE HAD MADE:" [Genesis 8:6]

That this *INDIVIDUAL* *FORGETS* *EVEN* *THE* *ANCESTORS*, from whom
life itself derives, is clear proof of self­-absorption. At Appraisal 1,
which indicates either the beginning of a cycle or very low social
position, the individual already congratulates himself on being a
self­-made man. Such a fundamental mistake can only spell trouble for
the future. As one text predicts, "He who tiptoes cannot stand."

#460 as [#20, #400, #40] = tôm (H8537): {UMBRA: #440 % #41 = #30} 1) *INTEGRITY*, completeness; 1a) completeness, fulness; 1b) innocence, simplicity; 1c) integrity;

APPRAISAL #2: With a gaze most deferential (目 [穆穆]), <— yī mǎ mù (伊瑪目)
*imam* (Islam) (loanword)

See (伊): #46 - 𝌳廓 = #497 - ENLARGEMENT with Appraisal #6
See (自): #3 - 𝌈礥 = #454 - MIRED with Meaning #8

With reverential steps,
Only then is he shot through with #460 -
*INTEGRITY*.
FATHOMING #2: Most deferential, most grave
Means: Respect issues from the heart.

mù (目 [穆穆]): 1. an item, 2. Kangxi radical 109, 3. to look; to stare, 4. an eye, 5. an order, 6. *A* *TITLE*, 7. mesh, 8. list; catalog; table of contents, 9. goal, 10. knot on a tree, 11. a section; a clause, 12. *A*
*NAME*, 13. Mu

mùmù (穆穆): benevolent

#46 - 𝌳廓 = #497 - ENLARGEMENT with Appraisal #6 - THIS IS WHAT HIS
VIRTUE BEGETS (伊德攸興):

yī (伊): 1. is exactly, 2. Yi, 3. he; she, 4. Yi River, 5. you, 6.
particle with no meaning, 7. just now, 8. *IRAQ*, 9. *IRAN*
dé (伊): 1. Germany, 2. *VIRTUE*; *MORALITY*; *ETHICS*; *CHARACTER*, 3. kindness; favour, 4. conduct; behaviour, 5. to be grateful, 6. heart; intention, 7. De, 8. potency; natural power, 9. wholesome; good

yōu (攸): 1. distant; far, 2. a adverbial prefix

xīng (興): 1. to flourish; to be popular, 2. interest, 3. to spring up;
to get up, 4. to move, 5. to generate interest, 6. to promote, 7. to
start; to begin, 8. to permit; to allow, 9. perhaps; maybe, 10. Xing,
11. prosperous, 12. to be happy, 13. to like, 14. *TO* *MAKE* *AN*
*ANALOGY*, 15. affective image

#3 - 𝌈礥 = #454 - MIRED with Meaning #8 - HE HARMS HIS OWN PERSON (躬自賊也):

gōng (躬): 1. body, 2. to bow, 3. to exhaust, 4. *TO* *DO* *ONESELF*

zì (自): 1. naturally; of course; certainly, 2. from; since, 3. *SELF*; oneself; itself, 4. Kangxi radical 132, 5. Zi, 6. a nose, 7. the
beginning; the start, 8. origin, 9. originally, 10. still; to remain,
11. *IN* *PERSON*; *PERSONALLY*, 12. in addition; besides, 13. if; even
if, 14. but, 15. because, 16. to employ; to use, 17. to be

zéi (賊): 1. *THIEF*, 2. to injure; to harm, 3. *A* *TRAITOR*; *AN* *EVILDOER*; *AN* *ENEMY*, 4. *EVIL*, 5. extremely

yě (也): ibid

Nabi [Mù shèng (穆聖): Prophet Muhammad] (“May Allah honour him and grant him peace”)

mùmù (穆穆): benevolent
shèng (聖): 1. sacred, 2. clever; wise; shrewd, 3. a master; an expert,
4. a sage; a wise man; a saint, 5. noble; *SOVEREIGN*; without peer, 6.
agile

The Analects of Confucius repeatedly identifies respect as the first,
crucial step on the road to moral perfection. Inevitably, a reverential attitude toward one's superiors results in outward displays of virtue.
Here inner and outer correspond perfectly; eye and step, intention and
act, move easily in ritual forms.

#499 as [#2, #40, #30, #20, #6, #400, #1] = malkûw (H4437): {UMBRA: #96
% #41 = #14} 1) royalty, reign, kingdom; 1a) royalty, kingship, kingly authority; 1b) *KINGDOM*; 1c) realm (of territory); 1d) reign (of time);

The poem literally says that the noble man is "pierced through with
jujube [wood]," a phrase that may puzzle the Western reader, but not the Chinese. No fewer than twenty poems in the Boole of Odes refer to the
thorny jujube, whose red core symbolizes the compassion, wisdom,
tenderness, and honesty of the individual. n later texts, the jujube
especially stands for the good minister, who must be "thorny" at times
in order to remonstrate with the ruler, despite his absolute #460 -
*INTEGRITY* and loyalty to the *THRONE* (his "red core"). Loyalty and trustworthiness, then, become the basis of ritual.” [CANON, page 302]

NOTE: In debates leading up to the UN plan in 1947 to partition
Palestine into Jewish and Arab states, the British politicians John Hope Simpson and Edward Spears, intent on denying Zionism that part of its
claim that drew on biblical arguments, asserted that Jewish immigrants
to Mandatory Palestine were the descendants of pagan converts and not of
the Israelites. The approach was one shared by both gentile and Jewish anti-Zionists. Rory Miller claims that their denial of lineal descent
from Israelites drew on the Khazar theory.

The Khazar hypothesis of Ashkenazi ancestry, often called the Khazar
myth by its critics, is a largely abandoned historical hypothesis that postulated that Ashkenazi Jews were primarily, or to a large extent,
descended from Khazars, a multi-ethnic conglomerate of mostly Turkic
peoples who formed a semi-nomadic khanate in and around the northern and central Caucasus and the Pontic–Caspian steppe. The hypothesis also postulated that after collapse of the Khazar empire, the Khazars fled to Eastern Europe and made up a large part of the Jews there. The
hypothesis draws on medieval sources such as the Khazar Correspondence, according to which at some point in the 8th–9th centuries, a small
number of Khazars were said by Judah Halevi and Abraham ibn Daud to have converted to Rabbinic Judaism. The scope of the conversion within the
Khazar Khanate remains uncertain, but the evidence used to tie the
subsequent Ashkenazi communities to the Khazars is meager and subject to conflicting interpretations. [Wikipedia: Khazar hypothesis of Ashkenazi ancestry]

#9 - 𝌎扶 = #460
fú: 1. to assist / to help, 2. to escort; to accompany, 3. Fu, 4. to protect, 5. to hold on; to rely on, 6. to support with a hand, 7. to be
beside; to go along with

fú yǎng (扶養): [#9 - 𝌎扶 = #460 / #81 - 𝍖養 = #532] - to foster; to bring
up; to raise

#460 as [#4, #30, #10, #400, #10, #6] = dâlîyâh (H1808): {UMBRA: #444 %
#41 = #34} 1) *BRANCH*, bough; 1a) of Israel (fig.) (used with olive
tree, vine, cedar tree);

#460 as [#400, #30, #20, #10] /
#460 as [#5, #400, #5, #30, #20] = hâlak (H1980): {UMBRA: #55 % #41 =
#14} 1) to go, walk, come; 1a) (Qal); 1a1) to go, walk, come, depart,
proceed, move, go away; 1a2) to die, live, manner of life (fig.); 1b)
(Piel); 1b1) to walk; 1b2) to walk (fig.); 1c) (Hithpael); 1c1) to
traverse; 1c2) to walk about; 1d) (Niphal) to lead, bring, lead away,
carry, *CAUSE* *TO* *WALK*;

WHERE #460 = #451 - PRAXIS OF RATIONALITY + #9 - BRANCHING OUT (SHU):
“The title character, a hapax graphomenon, means "to advance slowly" or
"to advance until it is pervasive." Advance is auspicious so long as it
is done with care; advance brings misfortune if it is driven by
overweening ambition or intemperate desire.

APPRAISAL #1: From the time I crawled (自我匍匐),
I have loved this hidden virtue (好是冥德).
FATHOMING #1: Crawling toward hidden virtue
Means: It is as though I had not walked.

zì (自): 1. naturally; of course; certainly, 2. from; since, 3. self; oneself; itself, 4. Kangxi radical 132, 5. Zi, 6. a nose, 7. the
beginning; the start, 8. origin, 9. originally, 10. still; to remain,
11. in person; personally, 12. in addition; besides, 13. if; even if,
14. but, 15. because, 16. to employ; to use, 17. to be

wǒ (我): 1. I; me; my, 2. self, 3. we; our, 4. [my] dear, 5. Wo

zìwǒ (自我): self

púfú (匍匐): to crawl; to creep

hǎo (好): 1. good, 2. indicates completion or readiness, 3. to be fond
of; to be friendly, 4. indicates agreement, 5. indicates dissatisfaction
or sarcasm, 6. easy; convenient, 7. very; quite, 8. many; long, 9. so as
to, 10. friendly; kind, 11. to be likely to, 12. beautiful, 13. to be
healthy; to be recovered, 14. remarkable; excellent, 15. suitable, 16. a
hole in a coin or jade disk, 17. a fond object

shì (是): 1. is; are; am; to be, 2. is exactly, 3. is suitable; is in contrast, 4. this; that; those, 5. really; certainly, 6. correct; yes; affirmative, 7. *TRUE*, 8. is; has; exists, 9. used between repetitions
of a word, 10. a matter; an affair, 11. Shi

míng (冥): 1. dark, 2. profound; deep, 3. obscure, 4. the unseen world,
5. Hades

dé (德): 1. Germany, 2. virtue; morality; ethics; character, 3. kindness; favour, 4. conduct; behaviour, 5. to be grateful, 6. heart; intention,
7. De, 8. potency; natural power, 9. wholesome; good

These lines aptly suggest the frustration occasionally experienced by
the individual who desires to “*WALK* in the Way." Impatient to achieve self­-cultivation, it seems virtually impossible to reach the stage
where virtue seems an easy path. At best, the newcomer to
self­-cultivation can hope for slow and steady progress. For this
reason, she is likened to the small baby creeping towards an elusive
("hidden") goal. The phrase "from the time I crawled" emphasizes her
consistent devotion to following the Way.

The commentators offer variations on and refinements of this reading.
Fan Wang, for example, applies the lines to the theme of slow
advancement of the virtuous commoner up the bureaucratic ladder. In any reading, virtue remains "hidden," either because the stupid masses fail
to recognize it or because the superior man dislikes drawing attention
to himself. The true man of virtue prefers to stay low ("crawling"), down­playing his abilities ("as though I had not [adequately] walked"). Alternately, the last line of the Fathoming may show that the individual
has reached such a high stage of development that Goodness becomes
effortless.

APPRAISAL #2: Dazzled, his all­-consuming greed
Does not help him gain his goals.
FATHOMING #2: Deluded by ever­-greater greed (滎狩狧狧)
Means: With many desires, he proceeds (多欲往也).

yíng (滎): 1. the *RISING* *AND* *DASHING* *OF* *WAVES*, 2. Xing

“… AND THE WATERS-H4325: INCREASED-H7235: AND BARE-H5375: UP THE ARK-H8392:” [Genesis 7:17]

shòu (狩): 1. an *IMPERIAL* tour, 2. to hunt in *WINTER*

tàtà (狧狧): undefined, perhaps (obsolete, rare, of a dog) to eat; (obsolete, rare, of a dog) to bite people;

#95 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#5, #40, #10, #40] /
    #130 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#40, #40, #10, #40] /
#90 as [#40, #10, #40] = mayim (H4325): {UMBRA: #90 % #41 = #8} 1)
water, waters; 1a) water; 1b) water of the feet, urine; 1c) of danger, violence, transitory things, *REFRESHMENT* (fig.);

#298 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#6, #40, #200,
#2, #10, #40] /
#207 as [#200, #2, #5] = râbâh (H7235): {UMBRA: #207 % #41 = #2} 1) be
or become great, be or become many, be or become much, be or become
numerous; 1a) (Qal); 1a1) to become many, become numerous, multiply (of
people, animals, things); 1a2) to be or grow great; 1b) (Piel) to make
large, enlarge, increase, become many; 1c) (Hiphil); 1c1) to make much,
make many, have many; i) to multiply, increase; ii) to make much to do,
do much in respect of, *TRANSGRESS* *GREATLY*; iii) to increase greatly
or exceedingly; 1c2) to make great, enlarge, do much; 1d) (Qal) to shoot;

#301 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#300, #1] /
    #331 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#10, #300, #1,
#20] /
#351 as [#50, #300, #1] = nâsâʼ (H5375): {UMBRA: #351 % #41 = #23} 1) to lift, bear up, carry, take; 1a) (Qal); 1a1) to lift, lift up; 1a2) to
bear, carry, support, sustain, endure; 1a3) to take, take away, carry
off, forgive; 1b) (Niphal); 1b1) to be lifted up, be exalted; 1b2) to
lift oneself up, rise up; 1b3) to be borne, be carried; 1b4) to be taken
away, be carried off, be swept away; 1c) (Piel); 1c1) to lift up, exalt, support, aid, assist; 1c2) to *DESIRE*, long (fig.); 1c3) to carry, bear continuously; 1c4) to take, take away; 1d) (Hithpael) to lift oneself
up, exalt oneself; 1e) (Hiphil); 1e1) *TO* *CAUSE* *ONE* *TO* *BEAR* (*INIQUITY*); 1e2) to cause to bring, have brought;

duō (多): 1. over; indicates a number greater than the number preceding
it, 2. many; much, 3. more, 4. an unspecified extent, 5. used in
exclamations, 6. *EXCESSIVE*, 7. to what extent, 8. abundant, 9. to
multiply; to accrue, 10. mostly, 11. simply; merely, 12. frequently, 13.
very, 14. Duo

yù (欲): 1. *DESIRE*, 2. to desire; to wish, 3. almost; nearly; about to occur, 4. to desire; to intend, 5. *LUST*

wǎng (往): 1. to go (in a direction), 2. in the direction of, 3. in the
past, 4. to turn toward, 5. to be friends with; to have a social
connection with, 6. to send a gift, 7. *FORMER* *TIMES*, 8. someone who
has passed away

yě (也): ibid

Position 2 marks the Middle of Thought. This tetragram takes "slow
advance" as its theme. Here, however, thoughts grow frenzied as the
individual plunges forward in pursuit of his desires, like *HOUNDS*
moving to­wards the kill. We know those desires to be unworthy, for
"dazzling" has bad connotations in classical Chinese; it brings to mind delusion and blindness. The individual's perceptions are clouded by
cupidity. The only glint in his eye is that provoked by enticing and
elusive objects of desire. Driven by an overwhelming urge to fulfill his desires, the greedy individual cannot begin to progress in the Way or
achieve its long­term benefits. Paradoxically, real satisfaction eludes
him, as his attempts to satisfy desire merely feed the creation of ever *GREATER* needs. Only a consistent effort to dampen desire can bring
*TRUE* happiness.” [CANON pages 135, 136]

[64, {@1: Sup: 64 - SINKING: CH'EN (#64); Ego: 64 - SINKING: CH'EN (#64)}
44, {@2: Sup: 27 - DUTIES: SHIH (#91 - MALE DEME IS UNNAMED {%1}); Ego:
44 - STOVE: TSAO (#108 - MALE DEME IS UNNAMED {%25})}
14, {@3: Sup: 41 - RESPONSE: YING (#132); Ego: 14 - PENETRATION: JUI (#122)}
2, {@4: Sup: 43 - ENCOUNTERS: YU (#175 - I AM NOT A TRANSGRESSOR {%22});
Ego: 2 - FULL CIRCLE: CHOU (#124)}
66] {@5: Sup: 28 - CHANGE: KENG (#203); Ego: 66 - DEPARTURE: CH'U (#190)}

<http://www.grapple369.com/Savvy/?male:203&feme:190&deme:199&ontic:175&idea:190>

TELOS TOTAL: #190

ONTIC CHECKSUM TOTAL: #175

DEME CHECKSUM TOTAL: #199

#314 - MALE CHECKSUM TOTAL: #203 as [#6, #10, #2, #90, #200, #6] =
bâtsar (H1219): {UMBRA: #292 % #41 = #5} 1) to gather, restrain, fence, fortify, make inaccessible, enclose; 1a) (Qal); 1a1) to cut off; 1a2) fortified, cut off, made inaccessible (pass participle); 1a3) *SECRETS*, *MYSTERIES*, inaccessible things (subst); 1b) (Niphal) to be withheld;
1c) (Piel) to fortify;

#430 - MALE CHECKSUM TOTAL: #203 as [#40, #300, #40, #10, #40] =
shâmayim (H8064): {UMBRA: #390 % #41 = #21} 1) *HEAVEN*, heavens, sky;
1a) visible heavens, sky; 1a1) as abode of the stars; 1a2) as the
visible universe, the sky, atmosphere, etc; 1b) Heaven (as the abode of
God);

#699 - MALE CHECKSUM TOTAL: #203 as [#2, #1, #200, #90, #6, #400] =
ʼerets (H776): {UMBRA: #291 % #41 = #4} 1) land, earth; 1a) *EARTH*;
1a1) whole earth (as opposed to a part); 1a2) earth (as opposed to
heaven); 1a3) earth (inhabitants); 1b) land; 1b1) country, territory;
1b2) district, region; 1b3) tribal territory; 1b4) piece of ground; 1b5)
land of Canaan, Israel; 1b6) inhabitants of land; 1b7) Sheol, land
without return, (under) world; 1b8) city (-state); 1c) ground, surface
of the earth; 1c1) ground; 1c2) soil; 1d) (in phrases); 1d1) people of
the land; 1d2) space or distance of country (in measurements of
distance); 1d3) level or plain country; 1d4) land of the living; 1d5)
end(s) of the earth; 1e) (almost wholly late in usage); 1e1) lands,
countries; i) often in contrast to Canaan;

#190 - FEME CHECKSUM TOTAL: #190 as [#6, #10, #4, #70, #50, #10, #40] = yiddᵉʻônîy (H3049): {UMBRA: #144 % #41 = #21} 1) a knower, *ONE* *WHO* *HAS* *A* *FAMILIAR* *SPIRIT*; 1a) a familiar spirit, soothsayer,
necromancer (meton);

#64 - ONTIC CHECKSUM TOTAL: #175 as [#6, #10, #3, #4, #30, #5, #6] =
gâdal (H1431): {UMBRA: #37 % #41 = #37} 1) to grow, become great or
important, promote, make powerful, praise, magnify, do great things; 1a)
(Qal); 1a1) to grow up; 1a2) to become great; 1a3) to be magnified; 1b)
(Piel); 1b1) to cause to grow; 1b2) to make great, powerful; 1b3) to
magnify; 1c) (Pual) to be brought up; 1d) (Hiphil); 1d1) *TO* *MAKE*
*GREAT*; 1d2) to magnify; 1d3) to do great things; 1e) (Hithpael) to
magnify oneself;

#82 - DEME CHECKSUM TOTAL: #199 as [#2, #50, #10, #20] /
#122 - DEME CHECKSUM TOTAL: #199 as [#2, #50, #10, #20, #40] = bên
(H1121): {UMBRA: #52 % #41 = #11} 1) son, grandson, *CHILD*, member of a
group; 1a) son, male child; 1b) grandson; 1c) *CHILDREN* (pl. - male and female); 1d) youth, young men (pl.); 1e) young (of animals); 1f) sons
(as characterisation, i.e. sons of injustice [for un- righteous men] or
sons of God [for angels]; 1g) people (of a nation) (pl.); 1h) of
lifeless things, i.e. sparks, stars, arrows (fig.); 1i) a member of a
guild, order, class;

“And his posterity shall beget on the *EARTH* giants, not spiritual, but carnal. Upon the *EARTH* shall a *GREAT* punishment be inflicted, and it
shall be #460 - *WASHED* from all corruption. Now therefore inform thy
son Lamech, that he who is born is his *CHILD* in *TRUTH*; and he shall
call his name Noah, for he shall be to you a survivor. He and his
*CHILDREN* shall be saved from the corruption which shall take place in
the world; from all the #490 - *SIN* and from all the iniquity which
shall be consummated on *EARTH* in his days. Afterwards shall *GREATER*
impiety take place than that which had been before consummated on the
*EARTH*; for I am acquainted with holy *MYSTERIES*, which the Lord
himself has *DISCOVERED* and *EXPLAINED* to me ; and which I have read
in the TABLETS OF *HEAVEN*.

#527 - MALE CHECKSUM TOTAL: #203 as [#5, #400, #100, #5, #9, #8] /
#560 - MALE CHECKSUM TOTAL: #203 as [#5, #400, #100, #5, #50] = heurískō (G2147): {UMBRA: #1535 % #41 = #18} 1) to come upon, hit upon, to meet
with; 1a) after searching, to find a thing sought; 1b) without previous
search, to find (by chance), to fall in with; 1c) those who come or
return to a place; 2) to find by enquiry, thought, examination,
scrutiny, observation, to find out by practice and experience; 2a) to
see, learn, *DISCOVER*, *UNDERSTAND*; 2b) to be found i.e. to be seen,
be present; 2c) to be discovered, recognised, detected, to show one's
self out, of one's character or state as found out by others (men, God,
or both); 2d) to get knowledge of, come to know, God; 3) to find out for
one's self, to acquire, get, obtain, procure;

#199 as [#4, #10, #4, #1, #60, #70, #50] = didáskō (G1321): {UMBRA:
#1039 % #41 = #14} 1) to teach; 1a) to hold discourse with others in
order to instruct them, deliver didactic discourses; 1b) to be a
teacher; 1c) to discharge the office of a teacher, conduct one's self as
a teacher; 2) to teach one; 2a) to impart instruction; 2b) instill
doctrine into one; 2c) the thing taught or enjoined; 2d) to *EXPLAIN* or expound a thing; 2e) to teach one something;

17. In them I saw it written, that generation after generation shall transgress, until a *RIGHTEOUS* race shall arise; until transgression
and crime perish from off the *EARTH* ; until all goodness come upon it.

YOUTUBE: “MICHAEL JACKSON - HEAL THE WORLD (OFFICIAL VIDEO)”

<https://www.youtube.com/watch?v=BWf-eARnf6U>


[continued in next message]

--- SoupGate-Win32 v1.05
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XPost: england.religion.islam, uk.d-i-y, alt.religion.christian.roman-catholic XPost: alt.fan.rush-limbaugh

NOMEN NESCIO <SEWER TROLL@DIZUM.COM> @ 1818 HOURS ON 29 DECEMBER 2023:
"So funny a racist monkey rapist death cult is stil[l] spewing its
hasbara. Terrorist aka sternn[e]st.”

"AND HE SAITH UNTO HIM, OUT OF THINE OWN MOUTH WILL I JUDGE THEE, THOU
WICKED SERVANT. THOU KNEWEST THAT I WAS AN *AUSTERE*-G840 MAN, TAKING UP
THAT I LAID NOT DOWN, AND REAPING THAT I DID NOT SOW:" [Luke 19:22]

#1279 [MALE: #267; FEME: #307, ONTIC: #612, DEME: #289] as [#1, #400,
#200, #300, #8, #100, #70, #200] = austērós (G840): {UMBRA: #1279 % #41
= #8} 1) of *MIND* and manners: *HARSH*, rough, rigid;

stern
- Having a hardness and severity of nature or manner.
- Grim and forbidding in appearance.

#1170 - DEME CHECKSUM TOTAL: #81 as [#5, #400, #9, #400, #50, #1, #300,
#5] /
#1554 - DEME CHECKSUM TOTAL: #81 as [#5, #400, #9, #400, #50, #70, #50,
#300, #70, #200] /
#1664 - DEME CHECKSUM TOTAL: #81 as [#5, #400, #9, #400, #50, #800] =
euthýnō (G2116): {UMBRA: #1664 % #41 = #24} 1) to make straight, level, plain; 2) to lead or guide straight, to keep straight or direct; 2a) of
the steersman or helmsman of a *SHIP*; 2b) of a charioteer;

#53 - DEME CHECKSUM TOTAL: #81 as [#2, #1, #20, #30] /
#93 - DEME CHECKSUM TOTAL: #81 as [#2, #1, #20, #30, #40] /
#109 - DEME CHECKSUM TOTAL: #81 as [#2, #1, #20, #30, #50, #6] = ʼâkal (H398): {UMBRA: #51 % #41 = #10} 1) to eat, devour, burn up, feed; 1a)
(Qal); 1a1) to eat (human subject); 1a2) to eat, devour (of beasts and
birds); 1a3) *TO* *DEVOUR*, *CONSUME* (*OF* *FIRE*); 1a4) *TO* *DEVOUR*,
*SLAY* (*OF* *SWORD*); 1a5) to devour, consume, destroy (inanimate
subjects - ie, pestilence, drought); 1a6) to devour (of oppression); 1b) (Niphal); 1b1) to be eaten (by men); 1b2) to be devoured, consumed (of
fire); 1b3) to be wasted, destroyed (of flesh); 1c) (Pual); 1c1) to
cause to eat, feed with; 1c2) to cause to devour; 1d) (Hiphil); 1d1) to
feed; 1d2) to cause to eat; 1e) (Piel); 1e1) consume;

YOUTUBE: “ASGARD FORCE FIELD - THOR THE DARK WORLD” 
<https://www.youtube.com/watch?v=Zb9YUma1L78>

#162 - DEME CHECKSUM TOTAL: #81 as [#6, #10, #50, #90, #6] = nâtsâh
(H5327): {UMBRA: #145 % #41 = #22} 1) (Qal) *TO* *FLY*; 2) to struggle;
2a) (Niphal) to struggle; 2b) (Hiphil) to struggle; 3) *TO* *STRIP*
*OFF*, *MAKE* *DESOLATE*, *FALL* *IN* *RUINS*; 3a) (Qal) to fall in
ruins; 3b) (Niphal) desolated, ruined heaps (participle);

#1014 - DEME CHECKSUM TOTAL: #81 as [#200, #5, #9, #800] = seíō (G4579): {UMBRA: #1015 % #41 = #31} 1) to shake, agitate, cause to tremble; 1a)
of men, to be thrown into a tremor, to quake for fear; 1b) metaph. *TO* *AGITATE* *THE* *MIND*;

#320 - DEME CHECKSUM TOTAL: #81 as [#6, #10, #4, #100, #200] = dâqar
(H1856): {UMBRA: #304 % #41 = #17} 1) to pierce, thrust through, pierce through; 1a) (Qal) *TO* *PIERCE*, *RUN* *THROUGH*; 1b) (Niphal) to be
pierced through; 1c) (Pual) pierced, riddled (participle);

GRAPPLE (324, 395)@[1, 79, 21, 53, 30, 62, 28, 73, 48] PROTOTYPE

<http://www.grapple369.com/Savvy/?date:2023.12.29&time:18.18&heuristic&male:324&feme:395&ontic:380&deme:81&idea:395>

{@9: Sup: 71 - STOPPAGE: CHIH (#324); Ego: 48 - RITUAL: LI (#395)}

ONTIC CHECKSUM TOTAL: #380

DEME CHECKSUM TOTAL: #81

#752 - MALE CHECKSUM TOTAL: #324 as [#40, #30, #70, #2, #10, #600] =
lâʻab (H3931): {UMBRA: #102 % #41 = #20} 1) to joke, jest; 1a) (Hiphil)
*TO* *MAKE* *JOKES*;

#882 - MALE CHECKSUM TOTAL: #324 as [#5, #20, #9, #1, #40, #2, #5, #800]
= ekthambéō (G1568): {UMBRA: #882 % #41 = #21} 1) to throw into terror
or amazement; 1a) to alarm thoroughly, to terrify; 2) to be struck with amazement; 2a) to be thoroughly amazed, astounded; 2b) *TO* *BE*
*STRUCK* *WITH* *TERROR*;

#1691 - FEME CHECKSUM TOTAL: #395 as [#80, #5, #100, #10, #80, #1, #300,
#5, #10, #300, #800] = peripatéō (G4043): {UMBRA: #1381 % #41 = #28} 1)
to walk; 1a) to make one's way, progress; to make due use of
opportunities; 1b) *HEBREW* *FOR*, *TO* *LIVE*; 1b1) to regulate one's
life; 1b2) to conduct one's self; 1b3) to pass one's life;

#524 - ONTIC CHECKSUM TOTAL: #380 as [#2, #1, #200, #1, #50, #70, #200]
= básanos (G931): {UMBRA: #524 % #41 = #32} 1) a touchstone, which is a
black siliceous stone used to test the purity of gold or silver by the
colour of the streak produced on it by rubbing it with either metal; 2)
the rack or instrument of torture by which one is forced to divulge the
truth; 3) *TORTURE*, *TORMENT*, *ACUTE* *PAINS*; 3a) of the pains of a
disease; 3b) *OF* *THOSE* *IN* *HELL* *AFTER* *DEATH*;

#250 - DEME CHECKSUM TOTAL: #81 as [#6, #5, #2, #200, #7, #30] = barzel (H1270): {UMBRA: #239 % #41 = #34} 1) iron; 1a) iron; 1a1) iron ore;
1a2) as material of furniture, utensils, implements; 1b) tool of iron;
1c) *HARSHNESS*, strength, oppression (fig.);

YOUTUBE: “EN VOGUE - FREE YOUR MIND (OFFICIAL MUSIC VIDEO) [HD]”

<https://www.youtube.com/watch?v=i7iQbBbMAFE>

Initial Post: 29 December 2023


On 29/12/2023 18:18, Nomen Nescio wrote:

So funny a racist monkey rapist death cult is stil spewing its hasbara. Terrorist aka sternist.

#24 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#10, #4, #10] /
    #124 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#40, #10, #4,
#20, #50] /
    #429 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#10, #4, #400,
#10, #5] /
#460 as [#10, #4, #6, #400, #40] = yâd (H3027): {UMBRA: #14 % #41 = #14}
1) hand; 1a) *HAND* (*OF* *MAN*); 1b) *STRENGTH*, *POWER* (fig.); 1c)
side (of land), part, portion (metaph.) (fig.); 1d) (various special,
technical senses); 1d1) sign, monument; 1d2) part, fractional part,
share; 1d3) time, repetition; 1d4) axle-trees, axle; 1d5) stays, support
(for laver); 1d6) tenons (in tabernacle); 1d7) a *PHALLUS*, a hand
(meaning unsure); 1d8) wrists;

#95 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#5, #50, #6, #30,
#4] / [#5, #40, #6, #30, #10, #4] /
    #449 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#5, #10, #30,
#4, #400] /
    #485 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#30, #10, #6,
#30, #4, #400, #5] /
   #486 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#30, #10, #6,
#30, #4, #400, #6] /
#460 as [#30, #30, #400] = yâlad (H3205): {UMBRA: #44 % #41 = #3} 1) to
bear, bring forth, beget, gender, travail; 1a) (Qal); 1a1) to bear,
bring forth; i) of *CHILD* *BIRTH*; ii) of distress (simile); iii) of
wicked (behaviour); 1a2) to beget; 1b) (Niphal) to be born; 1c) (Piel);
1c1) to cause or help to bring forth; 1c2) to assist or tend as a
midwife; 1c3) midwife (participle); 1d) (Pual) to be born; 1e) (Hiphil);
1e1) to beget (a child); 1e2) to bear (fig. - of wicked bringing forth iniquity); 1f) (Hophal) day of birth, birthday (infinitive); 1g)
(Hithpael) to declare one's birth (pedigree);

#467 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#6, #10, #40,
#400, #5, #6] / [#6, #5, #40, #10, #400, #6] /
    #485 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#30, #5, #40,
#10, #400] / [#5, #40, #400, #40] /
    #486 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#40, #6, #40,
#400] /
#460 as [#20, #40, #400] / [#40, #400, #20] = mûwth (H4191): {UMBRA:
#446 % #41 = #36} 1) to die, kill, *HAVE* *ONE* *EXECUTED*; 1a) (Qal);
1a1) to die; 1a2) to die (as penalty), be put to death; 1a3) to die,
perish (of a nation); 1a4) to die prematurely (by neglect of wise moral conduct); 1b) (Polel) to kill, put to death, dispatch; 1c) (Hiphil) to
kill, put to death; 1d) (Hophal); 1d1) to be killed, be put to death; i)
to die prematurely;

NOMEN NESCIO <SEWER TROLL@DIZUM.COM> @ 2319 HOURS ON 28 DECEMBER 2023: "Fascist, what a KHAZAR "standard". How you love to rape *BABIES* and
butcher entire families.

No, you[‘re] far worse than that!!

#905 - MALE CHECKSUM TOTAL: #460 as [#400, #80, #1, #50, #4, #100, #70,
#200] = hýpandros (G5220): {UMBRA: #905 % #41 = #3} 1) under i.e.
subject to a man: *MARRIED*;

You[‘re] a dung eating Indian who *SERVES* *TEA* *AND* *DOES* *NOT*
*KNOW* *WHAT* *A* *TOILET* is. Now drink more hot cow piss. SUELLA
BRAVERMAN a rabid Hindu fascist immigrant #1008 - *MARRIED* to a
Zion-Nazi Jew is presuming the right to jail the British people who
protest against the *MASS* *MURDER* of children by racist Apartheid
Israeli Nazis…”

mùmù (穆穆): benevolent
shèng (聖): 1. sacred, 2. clever; wise; shrewd, 3. a master; an expert,
4. a sage; a wise man; a saint, 5. noble; *SOVEREIGN*; without peer, 6.
agile

Scholars from the Maliki and Hanafi mazhab are of the opinion that dogs
are not impure except for their saliva. Thus any body part or object
that comes into contact with the saliva of a dog has to be cleansed
using the method explained in the earlier paragraph. Nabi [Mù shèng
(穆聖): Prophet Muhammad] (“May Allah honour him and grant him peace”) said:


«طُهُورُ إِنَاءِ أَحَدِكُمْ إِذَا وَلَغَ فِيهِ الْكَلْبُ أَنْ
يَغْسِلَهُ سَبْعَ مَرَّاتٍ أُولاَهُنَّ بِالتُّرَابِ» {@1: Sup: 47 -
PATTERN: WEN (#47); Ego: 59 - MASSING: CHU (#59)}


“Cleanse your vase which the dog licked by washing it seven times and
the first (*WASH*) is with earth (soil).”

#460 as [#5, #2, #1, #80, #300, #10, #7, #5, #50] = baptízō (G907):
{UMBRA: #1200 % #41 = #11} 1) to dip repeatedly, to immerse, to submerge
(of vessels sunk); 2) to cleanse by dipping or submerging, to *WASH*, to
make clean with water, to wash one's self, bathe; 3) to overwhelm;

#47 - PATTERN: + #451 = #498 +
#59 - MASSING: + #451 = #510 = #1008

#1008 as [#6, #2, #300, #200, #500] = bâsâr (H1320): {UMBRA: #502 % #41
= #10} 1) flesh; 1a) of the body; 1a1) of humans; 1a2) of animals; 1b)
the body itself; 1c) *MALE* *ORGAN* *OF* *GENERATION* (*EUPHEMISM*); 1d) kindred, blood-relations; 1e) flesh as frail or erring (man against
God); 1f) all living things; 1g) animals; 1h) mankind;

#1008 as [#400, #8, #600] = yâcham (H3179): {UMBRA: #58 % #41 = #17} 1)
to be hot, conceive; 1a) (Qal); 1a1) to be hot, become hot; 1a2) *TO*
*MATE* (*OF* *ANIMALS*); 1a3) to be or become hot (fig. of anger); 1b)
(Piel); 1b1) to conceive (sexually); 1b2) to be in heat (of animals);
#1008 as [#100, #8, #400, #500] / [#400, #100, #8, #500] = lâqach
(H3947): {UMBRA: #138 % #41 = #15} 1) to take, get, fetch, lay hold of,
seize, receive, acquire, buy, bring, marry, take a wife, snatch, take
away; 1a) (Qal); 1a1) to take, take in the hand; 1a2) to take and carry
along; 1a3) to take from, take out of, take, carry away, take away; 1a4)
to take to or for a person, procure, get, take possession of, select,
choose, *TAKE* *IN* *MARRIAGE*, receive, accept; 1a5) to take up or
upon, put upon; 1a6) to fetch; 1a7) to take, lead, conduct; 1a8) to
take, capture, seize; 1a9) to take, carry off; 1a10) to take
(vengeance); 1b) (Niphal); 1b1) to be captured; 1b2) to be taken away,
be removed; 1b3) to be taken, brought unto; 1c) (Pual); 1c1) to be taken
from or out of; 1c2) to be stolen from; 1c3) to be taken captive; 1c4)
to be taken away, be removed; 1d) (Hophal); 1d1) to be taken unto, be
brought unto; 1d2) to be taken out of; 1d3) to be taken away; 1e)
(Hithpael); 1e1) to take hold of oneself; 1e2) to flash about (of
lightning);

#1008 as [#5, #60, #70, #400, #9, #5, #50, #8, #200, #1, #200] =
exouthenéō (G1848): {UMBRA: #1404 % #41 = #10} 1) to make of no account, *DESPISE* *UTTERLY*;

#5 - 𝌊少 = #456
shǎo: 1. few, 2. to decrease; to lessen; to lose, 3. slightly; somewhat,
4. to be inadequate; to be insufficient, 5. to be less than, 6. *TO*
*DESPISE*; *TO* *SCORN*; *TO* *LOOK* *DOWN* *ON*, 7. short-term, 8. infrequently, 9. slightly; somewhat, 10. young, 11. youth, 12. a youth;
a young person, 13. Shao

#456 as [#40, #5, #100, #10, #40, #50, #1, #10, #200] = merimnáō
(G3309): {UMBRA: #1046 % #41 = #21} 1) to be anxious; 1a) to be
*TROUBLED* *WITH* cares; 2) to care for, look out for (a thing); 2a)
*TO* *SEEK* *TO* *PROMOTE* *ONE’S* *INTERESTS*; 2b) caring or providing
for;

WHERE #456 = #451 - PRAXIS OF RATIONALITY + #5 - KEEPING SMALL (SHAO):
“A gentleman takes as much trouble to discover what is right as lesser
men take to discover what will pay.

#24 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#6, #5, #3, #10] /
#456 as [#6, #30, #3, #1, #10, #6, #400] = gayʼ (H1516): {UMBRA: #14 %
#41 = #14} 1) *VALLEY*, a steep valley, narrow gorge;
APPRAISAL #5: What the Earth empties (地自沖)
Runs down to *VALLEY* streams.
FATHOMING #5: The Earth emptying itself
Means: Men regard this as sagely. (人之所 [聖] 也)

dì (地): 1. *SOIL*; ground; land, 2. subordinate particle, 3. floor, 4.
the earth, 5. fields, 6. a place, 7. a situation; a position, 8.
background, 9. terrain, 10. a territory; a region, 11. used after a
distance measure, 12. *COMING* *FROM* *THE* *SAME* *CLAN*

zì (自): 1. naturally; of course; certainly, 2. from; since, 3. self; oneself; itself, 4. Kangxi radical 132, 5. Zi, 6. a nose, 7. the
beginning; the start, 8. origin, 9. originally, 10. still; to remain,
11. in person; personally, 12. in addition; besides, 13. if; even if,
14. but, 15. because, 16. *TO* *EMPLOY*; *TO* *USE*, 17. to be

chōng (沖): 1. to charge at, 2. to ram, 3. to attack, 4. to break a run
of bad luck, 5. to dash against, 6. fierce , 7. *TO* *POUR*; to infuse;
to steep, 8. to rinse; to wash away, 9. Chong

Position 5 corresponds to auspicious Day. Earth, aligned with center,
becomes the gathering place for the hundred streams, just as the noble
man draws loyal adherents to him "by virtue of his emptiness."
Paradoxically, earth's willingness to allow itself to be eroded is a
major factor in its endurance. The good man, then, does well to imitate
Earth's condescension.

APPRAISAL #6: The small cup is filled to the brim.
Once full, it later topples.
FATHOMING #6: The small cup kept full
Means: How can it be worth filling? (少持滿何足盛也)

shǎo (少): #5 - 𝌊少 = #456

chí (持): 1. to grasp; to hold, 2. to resist; to oppose, 3. to uphold, 4.
to sustain; to keep; to uphold, 5. to administer; to manage, 6. to
control, 7. to be cautious, 8. to remember, 9. to assist

mǎn (滿): 1. full, 2. to be satisfied, 3. to fill, 4. conceited, 5. to
reach (a time); to expire, 6. whole; entire, 7. completely, 8. Manchu,
9. very, 10. Man

hé (何): 1. what; where; which, 2. to carry on the shoulder, 3. who, 4.
what, 5. why, 6. how, 7. how much, 8. He

zú (足): 1. sufficient; enough, 2. Kangxi radical 157, 3. foot, 4. to
attain; to suffice; to be qualified, 5. to satisfy, 6. leg, 7.
*FOOTBALL*, 8. fully, 9. sound of footsteps; patter, 10. permitted, 11.
to amount to; worthy, 12. Zu, 13. to step; to tread, 14. to stop; to
halt, 15. prosperous, 16. excessive

chéng (盛): 1. to fill, 2. Sheng, 3. abundant; flourishing, 4. to
contain, 5. a grain offering, 6. dense, 7. large scale, 8. extremely

yě (也): ibid

#456 as [#1, #300, #100, #50, #5] = shâqâh (H8248): {UMBRA: #405 % #41 =
#36} 1) to give to drink, irrigate, drink, water, cause to drink water;
1a) (Hiphil); 1a1) to water, irrigate; 1a2) to water, *GIVE* *DRINK*
*TO*; 1b) (Pual) to be watered; 1c) (Niphal) variant;

This Appraisal corresponds to a point just after the apex of
development. Recognizing the cyclical nature of fortune, the wise man in prosperity keeps himself especially humble, ever "mindful of danger when
at peace." Here, however, a vessel of small capacity (symbolizing a man
of slight worth) has been filled to the brim (that is, given a job that
strains his abilities). When position does not correspond with ability
disaster soon results. As the LAO TZU says,

Rather than fill it to the brim . . .
Better to have stopped in time.

If the commentators are to be trusted, the passage refers to a
miraculous vessel purportedly housed in a temple of Chou (or Lu?) which
stood in position when empty, but overturned as soon as it was filled.
The moral of the story is that humility is all the more necessary for
those in honoured positions. [CANON pages 116, 117]

#48 - 𝌵禮 = #499
lǐ: 1. propriety; social custom; manners; courtesy; etiquette, 2. a
*RITUAL*; a ceremony; a rite, 3. a present; a gift, 4. a bow, 5. Li;
Zhou Li; Yi Li; Li Ji, 6. Li, 7. to give an offering in a religious
ceremony, 8. to respect; to revere

lǐ fǎ (禮法): [#48 - 𝌵禮 = #499 / #40 - 𝌭法 = #491] - etiquette; ceremonial rites
lǐ yù (禮遇): [#48 - 𝌵禮 = #499 / #43 - 𝌰遇 = #494] - courtesy; deferential treatment; polite reception
gē lǐ (割禮): [#70 - 𝍋割 = #521 / #48 - 𝌵禮 = #499] - circumcision

#499 as [#6, #5, #400, #70, #10, #2, #6] = taʻâb (H8581): {UMBRA: #472 %
#41 = #21} 1) to abhor, be abominable, do abominably; 1a) (Niphal) to be abhorred, be detested; 1a1) in the ritual sense; 1a2) in the ethical
sense; 1b) (Piel); 1b1) to loathe, abhor, regard as an abomination; i)
in the ritual sense; ii) in the ethical sense; 1b2) to cause to be an abomination; 1c) (Hiphil) *TO* *MAKE* *ABOMINABLE*, do abominably; 1c1)
*IN* *THE* *RITUAL* *SENSE*; 1c2) *IN* *THE* *ETHICAL* *SENSE*;

WHERE #499 = #451 - PRAXIS OF RATIONALITY + #48 - RITUAL (LI): “In
ancient China, those who looked toward the future with eager
anticipation were also said to "stand on tiptoe." So much attention
directed to the future can lead one to forget the past.

#499 as [#5, #8, #30, #50, #6, #400] = challôwn (H2474): {UMBRA: #94 %
#41 = #12} 1) *WINDOW* (piercing of the wall);

"AND IT CAME TO PASS AT THE END OF FORTY DAYS, THAT NOAH OPENED THE *WINDOW*-H2474 OF THE ARK WHICH HE HAD MADE:" [Genesis 8:6]

That this *INDIVIDUAL* *FORGETS* *EVEN* *THE* *ANCESTORS*, from whom
life itself derives, is clear proof of self­-absorption. At Appraisal 1,
which indicates either the beginning of a cycle or very low social
position, the individual already congratulates himself on being a
self­-made man. Such a fundamental mistake can only spell trouble for
the future. As one text predicts, "He who tiptoes cannot stand."

#460 as [#20, #400, #40] = tôm (H8537): {UMBRA: #440 % #41 = #30} 1) *INTEGRITY*, completeness; 1a) completeness, fulness; 1b) innocence, simplicity; 1c) integrity;

APPRAISAL #2: With a gaze most deferential (目 [穆穆]), <— yī mǎ mù (伊瑪目)
*imam* (Islam) (loanword)

See (伊): #46 - 𝌳廓 = #497 - ENLARGEMENT with Appraisal #6
See (自): #3 - 𝌈礥 = #454 - MIRED with Meaning #8

With reverential steps,
Only then is he shot through with #460 -
*INTEGRITY*.
FATHOMING #2: Most deferential, most grave
Means: Respect issues from the heart.

mù (目 [穆穆]): 1. an item, 2. Kangxi radical 109, 3. to look; to stare, 4. an eye, 5. an order, 6. *A* *TITLE*, 7. mesh, 8. list; catalog; table of contents, 9. goal, 10. knot on a tree, 11. a section; a clause, 12. *A*
*NAME*, 13. Mu

mùmù (穆穆): benevolent

#46 - 𝌳廓 = #497 - ENLARGEMENT with Appraisal #6 - THIS IS WHAT HIS
VIRTUE BEGETS (伊德攸興):

yī (伊): 1. is exactly, 2. Yi, 3. he; she, 4. Yi River, 5. you, 6.
particle with no meaning, 7. just now, 8. *IRAQ*, 9. *IRAN*
dé (伊): 1. Germany, 2. *VIRTUE*; *MORALITY*; *ETHICS*; *CHARACTER*, 3. kindness; favour, 4. conduct; behaviour, 5. to be grateful, 6. heart; intention, 7. De, 8. potency; natural power, 9. wholesome; good

yōu (攸): 1. distant; far, 2. a adverbial prefix

xīng (興): 1. to flourish; to be popular, 2. interest, 3. to spring up;
to get up, 4. to move, 5. to generate interest, 6. to promote, 7. to
start; to begin, 8. to permit; to allow, 9. perhaps; maybe, 10. Xing,
11. prosperous, 12. to be happy, 13. to like, 14. *TO* *MAKE* *AN*
*ANALOGY*, 15. affective image

#3 - 𝌈礥 = #454 - MIRED with Meaning #8 - HE HARMS HIS OWN PERSON (躬自賊也):

gōng (躬): 1. body, 2. to bow, 3. to exhaust, 4. *TO* *DO* *ONESELF*

zì (自): 1. naturally; of course; certainly, 2. from; since, 3. *SELF*; oneself; itself, 4. Kangxi radical 132, 5. Zi, 6. a nose, 7. the
beginning; the start, 8. origin, 9. originally, 10. still; to remain,
11. *IN* *PERSON*; *PERSONALLY*, 12. in addition; besides, 13. if; even
if, 14. but, 15. because, 16. to employ; to use, 17. to be

zéi (賊): 1. *THIEF*, 2. to injure; to harm, 3. *A* *TRAITOR*; *AN* *EVILDOER*; *AN* *ENEMY*, 4. *EVIL*, 5. extremely

yě (也): ibid

Nabi [Mù shèng (穆聖): Prophet Muhammad] (“May Allah honour him and grant him peace”)

mùmù (穆穆): benevolent
shèng (聖): 1. sacred, 2. clever; wise; shrewd, 3. a master; an expert,
4. a sage; a wise man; a saint, 5. noble; *SOVEREIGN*; without peer, 6.
agile

The Analects of Confucius repeatedly identifies respect as the first,
crucial step on the road to moral perfection. Inevitably, a reverential attitude toward one's superiors results in outward displays of virtue.
Here inner and outer correspond perfectly; eye and step, intention and
act, move easily in ritual forms.

#499 as [#2, #40, #30, #20, #6, #400, #1] = malkûw (H4437): {UMBRA: #96
% #41 = #14} 1) royalty, reign, kingdom; 1a) royalty, kingship, kingly authority; 1b) *KINGDOM*; 1c) realm (of territory); 1d) reign (of time);

The poem literally says that the noble man is "pierced through with
jujube [wood]," a phrase that may puzzle the Western reader, but not the Chinese. No fewer than twenty poems in the Boole of Odes refer to the
thorny jujube, whose red core symbolizes the compassion, wisdom,
tenderness, and honesty of the individual. n later texts, the jujube
especially stands for the good minister, who must be "thorny" at times
in order to remonstrate with the ruler, despite his absolute #460 -
*INTEGRITY* and loyalty to the *THRONE* (his "red core"). Loyalty and trustworthiness, then, become the basis of ritual.” [CANON, page 302]

NOTE: In debates leading up to the UN plan in 1947 to partition
Palestine into Jewish and Arab states, the British politicians John Hope Simpson and Edward Spears, intent on denying Zionism that part of its
claim that drew on biblical arguments, asserted that Jewish immigrants
to Mandatory Palestine were the descendants of pagan converts and not of
the Israelites. The approach was one shared by both gentile and Jewish anti-Zionists. Rory Miller claims that their denial of lineal descent
from Israelites drew on the Khazar theory.

The Khazar hypothesis of Ashkenazi ancestry, often called the Khazar
myth by its critics, is a largely abandoned historical hypothesis that postulated that Ashkenazi Jews were primarily, or to a large extent,
descended from Khazars, a multi-ethnic conglomerate of mostly Turkic
peoples who formed a semi-nomadic khanate in and around the northern and central Caucasus and the Pontic–Caspian steppe. The hypothesis also postulated that after collapse of the Khazar empire, the Khazars fled to Eastern Europe and made up a large part of the Jews there. The
hypothesis draws on medieval sources such as the Khazar Correspondence, according to which at some point in the 8th–9th centuries, a small
number of Khazars were said by Judah Halevi and Abraham ibn Daud to have converted to Rabbinic Judaism. The scope of the conversion within the
Khazar Khanate remains uncertain, but the evidence used to tie the
subsequent Ashkenazi communities to the Khazars is meager and subject to conflicting interpretations. [Wikipedia: Khazar hypothesis of Ashkenazi ancestry]

#9 - 𝌎扶 = #460
fú: 1. to assist / to help, 2. to escort; to accompany, 3. Fu, 4. to protect, 5. to hold on; to rely on, 6. to support with a hand, 7. to be
beside; to go along with

fú yǎng (扶養): [#9 - 𝌎扶 = #460 / #81 - 𝍖養 = #532] - to foster; to bring
up; to raise

#460 as [#4, #30, #10, #400, #10, #6] = dâlîyâh (H1808): {UMBRA: #444 %
#41 = #34} 1) *BRANCH*, bough; 1a) of Israel (fig.) (used with olive
tree, vine, cedar tree);
#460 as [#400, #30, #20, #10] /
#460 as [#5, #400, #5, #30, #20] = hâlak (H1980): {UMBRA: #55 % #41 =
#14} 1) to go, walk, come; 1a) (Qal); 1a1) to go, walk, come, depart,
proceed, move, go away; 1a2) to die, live, manner of life (fig.); 1b)
(Piel); 1b1) to walk; 1b2) to walk (fig.); 1c) (Hithpael); 1c1) to
traverse; 1c2) to walk about; 1d) (Niphal) to lead, bring, lead away,
carry, *CAUSE* *TO* *WALK*;

WHERE #460 = #451 - PRAXIS OF RATIONALITY + #9 - BRANCHING OUT (SHU):
“The title character, a hapax graphomenon, means "to advance slowly" or
"to advance until it is pervasive." Advance is auspicious so long as it
is done with care; advance brings misfortune if it is driven by
overweening ambition or intemperate desire.

APPRAISAL #1: From the time I crawled (自我匍匐),
I have loved this hidden virtue (好是冥德).
FATHOMING #1: Crawling toward hidden virtue
Means: It is as though I had not walked.

zì (自): 1. naturally; of course; certainly, 2. from; since, 3. self; oneself; itself, 4. Kangxi radical 132, 5. Zi, 6. a nose, 7. the
beginning; the start, 8. origin, 9. originally, 10. still; to remain,
11. in person; personally, 12. in addition; besides, 13. if; even if,
14. but, 15. because, 16. to employ; to use, 17. to be

wǒ (我): 1. I; me; my, 2. self, 3. we; our, 4. [my] dear, 5. Wo

zìwǒ (自我): self

púfú (匍匐): to crawl; to creep

hǎo (好): 1. good, 2. indicates completion or readiness, 3. to be fond
of; to be friendly, 4. indicates agreement, 5. indicates dissatisfaction
or sarcasm, 6. easy; convenient, 7. very; quite, 8. many; long, 9. so as
to, 10. friendly; kind, 11. to be likely to, 12. beautiful, 13. to be
healthy; to be recovered, 14. remarkable; excellent, 15. suitable, 16. a
hole in a coin or jade disk, 17. a fond object

shì (是): 1. is; are; am; to be, 2. is exactly, 3. is suitable; is in contrast, 4. this; that; those, 5. really; certainly, 6. correct; yes; affirmative, 7. *TRUE*, 8. is; has; exists, 9. used between repetitions
of a word, 10. a matter; an affair, 11. Shi

míng (冥): 1. dark, 2. profound; deep, 3. obscure, 4. the unseen world,
5. Hades

dé (德): 1. Germany, 2. virtue; morality; ethics; character, 3. kindness; favour, 4. conduct; behaviour, 5. to be grateful, 6. heart; intention,
7. De, 8. potency; natural power, 9. wholesome; good

These lines aptly suggest the frustration occasionally experienced by
the individual who desires to “*WALK* in the Way." Impatient to achieve self­-cultivation, it seems virtually impossible to reach the stage
where virtue seems an easy path. At best, the newcomer to
self­-cultivation can hope for slow and steady progress. For this
reason, she is likened to the small baby creeping towards an elusive
("hidden") goal. The phrase "from the time I crawled" emphasizes her
consistent devotion to following the Way.

The commentators offer variations on and refinements of this reading.
Fan Wang, for example, applies the lines to the theme of slow
advancement of the virtuous commoner up the bureaucratic ladder. In any reading, virtue remains "hidden," either because the stupid masses fail
to recognize it or because the superior man dislikes drawing attention
to himself. The true man of virtue prefers to stay low ("crawling"), down­playing his abilities ("as though I had not [adequately] walked"). Alternately, the last line of the Fathoming may show that the individual
has reached such a high stage of development that Goodness becomes
effortless.

APPRAISAL #2: Dazzled, his all­-consuming greed
Does not help him gain his goals.
FATHOMING #2: Deluded by ever­-greater greed (滎狩狧狧)
Means: With many desires, he proceeds (多欲往也).

yíng (滎): 1. the *RISING* *AND* *DASHING* *OF* *WAVES*, 2. Xing

“… AND THE WATERS-H4325: INCREASED-H7235: AND BARE-H5375: UP THE ARK-H8392:” [Genesis 7:17]

shòu (狩): 1. an *IMPERIAL* tour, 2. to hunt in *WINTER*

tàtà (狧狧): undefined, perhaps (obsolete, rare, of a dog) to eat; (obsolete, rare, of a dog) to bite people;

#95 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#5, #40, #10, #40] /
    #130 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#40, #40, #10, #40] /
#90 as [#40, #10, #40] = mayim (H4325): {UMBRA: #90 % #41 = #8} 1)
water, waters; 1a) water; 1b) water of the feet, urine; 1c) of danger, violence, transitory things, *REFRESHMENT* (fig.);

#298 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#6, #40, #200,
#2, #10, #40] /
#207 as [#200, #2, #5] = râbâh (H7235): {UMBRA: #207 % #41 = #2} 1) be
or become great, be or become many, be or become much, be or become
numerous; 1a) (Qal); 1a1) to become many, become numerous, multiply (of
people, animals, things); 1a2) to be or grow great; 1b) (Piel) to make
large, enlarge, increase, become many; 1c) (Hiphil); 1c1) to make much,
make many, have many; i) to multiply, increase; ii) to make much to do,
do much in respect of, *TRANSGRESS* *GREATLY*; iii) to increase greatly
or exceedingly; 1c2) to make great, enlarge, do much; 1d) (Qal) to shoot;

#301 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#300, #1] /
    #331 - NOUMENON RESONANCE FOR 29 DECEMBER 2023 as [#10, #300, #1,
#20] /
#351 as [#50, #300, #1] = nâsâʼ (H5375): {UMBRA: #351 % #41 = #23} 1) to lift, bear up, carry, take; 1a) (Qal); 1a1) to lift, lift up; 1a2) to
bear, carry, support, sustain, endure; 1a3) to take, take away, carry
off, forgive; 1b) (Niphal); 1b1) to be lifted up, be exalted; 1b2) to
lift oneself up, rise up; 1b3) to be borne, be carried; 1b4) to be taken
away, be carried off, be swept away; 1c) (Piel); 1c1) to lift up, exalt, support, aid, assist; 1c2) to *DESIRE*, long (fig.); 1c3) to carry, bear continuously; 1c4) to take, take away; 1d) (Hithpael) to lift oneself
up, exalt oneself; 1e) (Hiphil); 1e1) *TO* *CAUSE* *ONE* *TO* *BEAR* (*INIQUITY*); 1e2) to cause to bring, have brought;

duō (多): 1. over; indicates a number greater than the number preceding
it, 2. many; much, 3. more, 4. an unspecified extent, 5. used in
exclamations, 6. *EXCESSIVE*, 7. to what extent, 8. abundant, 9. to
multiply; to accrue, 10. mostly, 11. simply; merely, 12. frequently, 13.
very, 14. Duo

yù (欲): 1. *DESIRE*, 2. to desire; to wish, 3. almost; nearly; about to occur, 4. to desire; to intend, 5. *LUST*

wǎng (往): 1. to go (in a direction), 2. in the direction of, 3. in the
past, 4. to turn toward, 5. to be friends with; to have a social
connection with, 6. to send a gift, 7. *FORMER* *TIMES*, 8. someone who
has passed away

yě (也): ibid

Position 2 marks the Middle of Thought. This tetragram takes "slow
advance" as its theme. Here, however, thoughts grow frenzied as the
individual plunges forward in pursuit of his desires, like *HOUNDS*
moving to­wards the kill. We know those desires to be unworthy, for
"dazzling" has bad connotations in classical Chinese; it brings to mind delusion and blindness. The individual's perceptions are clouded by
cupidity. The only glint in his eye is that provoked by enticing and
elusive objects of desire. Driven by an overwhelming urge to fulfill his desires, the greedy individual cannot begin to progress in the Way or
achieve its long­term benefits. Paradoxically, real satisfaction eludes
him, as his attempts to satisfy desire merely feed the creation of ever *GREATER* needs. Only a consistent effort to dampen desire can bring
*TRUE* happiness.” [CANON pages 135, 136]

[64, {@1: Sup: 64 - SINKING: CH'EN (#64); Ego: 64 - SINKING: CH'EN (#64)}
44, {@2: Sup: 27 - DUTIES: SHIH (#91 - MALE DEME IS UNNAMED {%1}); Ego:
44 - STOVE: TSAO (#108 - MALE DEME IS UNNAMED {%25})}
14, {@3: Sup: 41 - RESPONSE: YING (#132); Ego: 14 - PENETRATION: JUI (#122)}
2, {@4: Sup: 43 - ENCOUNTERS: YU (#175 - I AM NOT A TRANSGRESSOR {%22});
Ego: 2 - FULL CIRCLE: CHOU (#124)}
66] {@5: Sup: 28 - CHANGE: KENG (#203); Ego: 66 - DEPARTURE: CH'U (#190)}

<http://www.grapple369.com/Savvy/?male:203&feme:190&deme:199&ontic:175&idea:190>

TELOS TOTAL: #190

ONTIC CHECKSUM TOTAL: #175

DEME CHECKSUM TOTAL: #199

#314 - MALE CHECKSUM TOTAL: #203 as [#6, #10, #2, #90, #200, #6] =

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