XPost: soc.culture.pacific-island, alt.culture.african, alt.fan.countries.ghana XPost: alt.politics.africa

-- (PUBLIC INTEREST RELEASE: 14 DECEMBER 2018) SPECIFICITIES OF
NON-FACTUALITY BEING THEN GROUNDS FOR COUNTY COURT APPEAL AS CASE
NUMBER: AP-18-0609 AGAINST A PUBLIC AUTHORITY'S INFIDELITY TO WAR #288 - MEMORIAL COMMEMORATIONS DUE TO ALIGNMENT WITH A FOREIGN POWER

(c) 2017 Dolf Leendert Boek, Revision: 14 December, 2018

THAT A LODGEMENT OF A COUNTY COURT APPEAL AS CASE NUMBER: AP-18-0609 WAS
MADE (WITH ONLY PRELIMINARY SUMMARY OF EVIDENCE) AGAINST THE SALE
MAGISTRATES COURT GRANTING UPON 14 MARCH 2018 AN APPLICATION FOR AN INTERVENTION AND PERSONAL SAFETY ORDER WITHIN CASE NUMBER: H13018534

THIS WAS DUE PRIMARILY TO AN ABJECT LACK OF ANY PROCEDURAL FAIRNESS AND ACCORDING OF DUE PROCESS AS THE NATURAL COURSE OF JUSTICE IN RELATION TO
AN CASE NUMBER H12143475 THAT WAS INITIALLY LODGED AT THE SALE
MAGISTRATES COURT ON 31 JULY 2017 AND ADJOURNED FOR NON EXISTENT GROUNDS
OF THE RESPONDENT WISHING TO CONTEST THE MATTER UPON 13 SEPTEMBER AND
THE PROCESS WAS INTENTIONALLY FRUSTRATED UNTIL 11 APRIL 2018 AS TO
PRE-SUPPOSE THERE BEING A PREMEDITATION BY OTHERS TO COLLECTIVELY ENGAGE
WITHIN A *COMMON* *LAW* *OFFENCE* OF PERVERTING THE COURSE OF JUSTICE
AND BY TESTIMONY KNOWN AT THE TIME TO BE FALSE AND CONTRADICTORY AS CONSTITUTING PERJURY:

#3: ON 31.7.2017 AT 10AM [THE RESPONDENT] SHOWED ME A PHOTOGRAPH OF THE
MARION STATUE WITH[IN] THE PARK OPPOSITE WEARING A BALACLAVA AS TO
CONVEY OUR MUTUAL UNDERSTAND[ING] OF IT['S] PLACEMENT AS *AN* *ATTEMPT*
[*TO*] *SUBVERT* *OUR* *AUSTRALIAN* *HISTORY* *WHICH* *IS* *ABSENT* *OF* *ROMAN* *CATHOLIC* *IMPOSITIONS* *UPON* *OUR* *BOER* / *ANZAC*
*TRADITION* *BY* *A* *SUBSTITUTED* *ETHIC*.

#4: AT ABOUT 1.40PM I RETURNED HOME FROM LUNCH AT A CAFE WITH A BAG OF
CHIPS FOR [THE RESPONDENT] [AND] WAS CONVEYING TO HIM IN THE PRESENCE OF
HIS MOTHER THAT I HAD DISCOVERED THE COMMON ELEMENT OF ASSOCIATION FOR
THIS CAUSE CÉLÈBRE OF CLANDESTINED STALKING AND OPPOSITION TO WHICH I
WAS BEING SUBJECT FOR SOME 20 YEARS AS BEING, SAINT ANDREW'S DAY WHICH
IS THE FEAST DAY THAT IS CELEBRATED ON 30 NOVEMBER.

#5: BEFORE I COULD ACTUALLY CONVEY THAT QUINTESSENTIAL OBSERVATION AS
THE FACT OF COMMON ASSOCIATION A[ND] CAUSE CÉLÈBRE [FOR] CLANDESTINED STALKING AND OPPOSITION WHICH VALIDATED HIS EARLIER PHOTOGRAPHIC PREMISE
MADE THAT MORNING.

#7: ON 24.3.2017 I HAD TO CALL 000 NOT FOR ANY PARTICULAR EMERGENCY (BUT
FOR NOTHING OTHER THAN M[Y] OWN URGENT NEED) BECAUSE A VISITOR TO [THE RESPONDENT] WOULD NOT MOVE HIS CAR FROM TOTALLY AND HABITUALLY IMPEDING
ACCESS.

#8: AND HE WAS SO STUPID, THAT HE IMMEDIATELY PARKED IT [BACK] WHERE IT
WAS (ERRONEOUSLY PARKED) AND FIVE MINUTES LATER I RETURNED FROM *MY*
*URGENT* *ANTI*-*TERRORISM* *DUTY* *ASSISTING* *THE* *GOVERNOR*
*GENERAL* AND WAS UNDERSTANDABLY MOST OUTRAGED THAT I HAD [TO] ASK MORE FORCIBLY THAT HE ENTIRELY MOVE THE CAR AND PARK IT MORE APPROPRIATELY
WITHIN A DESIGNATED PARKING AREA.

Having had this reasonable request denied by the COURT to accord me
PROCEDURAL FAIRNESS AND ANY CONSIDERATION OF DUE PROCESS WITHIN MY
EXISTING AND RELATED MATTERS, I lodged an appeal with only preliminary
summary of evidence against the 14 MARCH 2018 granting of an this
intervention order within CASE NUMBER H13018534 as being a miscarriage
of justice.

That upon 17 AUGUST 2017, I had initially conceived of this #231 - JUXTAPOSITION CONTROL proposition:

74 81 76
79 77 75
78 73 80 = #231 - #123 {#PSEUDO NINE: #123 / #369} = #108 / #693 - #369
= #324 {#TEN} AS RETURN TO GRECO-ROMAN MAGIC SQUARE BEING ITSELF

#77 - #CENTRE / #75 - 11 NOVEMBER 2018 CENTENNIAL BEING INTENTIONED TO ESTABLISHED AS #231 - JUXTAPOSITION CONTROL AGAINST: @1 @5, #65, #175 AS
META #288 - SCHEMA ACQUIESCENCE BY UMBRAL ILLUSION {#364 x 4 + #371 =
#1827} OF THE TRUTH {#364 x 3 as #1092 x 2 = #2184} BEING ONLY
REASONABLE #364 - *QUESTIONS* ON #430 - LAW

According to IMMANUEL KANT, DAVID HUME (died 25 August 1776, Edinburgh)
was a Scottish Enlightenment philosopher, historian, economist, and
essayist, who is best known today for his highly influential system of philosophical empiricism, skepticism, and naturalism, who had raised
objections to the notions of equality and congruence (among others)
within geometry, which objections appealed to experience (Treatise,
i.ii.4.4, pp. 42–53), thereby subjecting mathematics to experience, and whereby he also *INCORRECTLY* rejected THE CONCEPTION THAT MATHEMATICS CONSIDERS ITS OBJECTS INDEPENDENTLY OF THEIR EXISTENCE IN NATURE:

#2184 - (#390 + #312 + #390) = #1092 as ‘OTH CYCLE of 3 x #364 / 4 =
#273 - *MOMENT*

As an IDEA that the #2184 - NATURE AND SO TO SPEAK THE *LEGAL*
*CONSTITUTION* *OF* *THIS* *PROVINCE* *OUGHT* *REST* *ON* *COMPLETELY* *DIFFERENT* *PRINCIPLES*, namely solely on the principle of #312 - CONTRADICTION:

#364 - ADMITTANCE +
#312 - RESISTANCE {

*WITHERED* *STATE* *WREATHS* / RUSSIAN DIALECTS OF CONTRADICTIONS ON
NOVICHOK #274 - PERFUME POISONING

v's

#364 x 4 + #371 = #1827 - ROMAN CATHOLIC LITURGICAL BLASPHEMY} +

#728 - REACTANCE +
#390 - BRITISH CROWN (CALENDAR (NEW STYLE) ACT 1750 / ROYAL ASSENT: 27
MAY 1751) / AMERICAN INDEPENDENCE (4 JULY 1776) +
#390 - *WREATHS* / ROBBERS / EXTORTION = #2184 {#24 x #7 x #13 -
PRIESTLY SERVICE DIVISIONS TO JERUSALEM TEMPLE FROM 1550 BCE - [LUKE 1:5]}

Nous: #63
Time: 04:10 hrs
Date: 2018.5.23
Torah: [#1, #50, #10]@{
@1: Sup: 1 (#1); Ego: 1 (#1),
@2: Sup: 51 (#52); Ego: 50 (#51),
@3: Sup: 61 (#113); Ego: 10 (#61),
Male: #113; Feme: #61
} // #61

Dao: Origins in Reversal, Consider Beginnings
Tetra: #62 - Doubt
I-Ching: H51 - Quake, Thunderclap, Shake, The arousing (shock, thunder)

Latin: Decantatus {God of virtues} Alt: Yzalel {Deliverance of God} {

1. HELPS CONQUER & TO OBTAIN RELEASE FROM SIEGE
2. THE SCIENCES & ARTS
3. THE MEDITATION OF THE WISE
4. Souchoe
}

Asa {Physician; cure}

Prototype: *HOMOIOS* {#337 / #474} / HETEROS {#328 / #429} / TORAH {#314
/ #422}

<http://www.grapple369.com?zen:3,row:2,col:7,nous:63&idea:{m,114}&idea:{f,186}&idea:{m,337}&idea:{f,474}&PROTOTYPE:HOMOIOS>

.jackNote@zen: 3, row: 2, col: 7, nous: 63 [Date: 2018.5.23, Time: 04:10
hrs, Super: #337 / #24 - Important Distinctions, Trouble from
Indulgence; I-Ching: H5 - Waiting, Delay, Attending, Waiting, Moistened, Arriving; Tetra: 18 - Waiting, Ego: #474 / #63 - Origins in Reversal,
Consider Beginnings; I-Ching: H51 - Quake, Thunderclap, Shake, The
arousing (shock, thunder); Tetra: 62 - Doubt]

A PROCESS OF #236 - PAIRING RELATIVITY INTENTIONED UPON IMPLEMENTATION
OF A #231 - JUXTAPOSITION CONTROL WHICH GIVEN THE ABSENCE OF ANY VIABLE *REVERSE*-*TRANSCRIPTASE* *INHIBITOR* NATURAL PROCESS (AS DISCUSSED
BELOW WITH THE: #288 - META SCHEMA ACQUIESCENCE {*REGENERATION*}: @1 -
@728 - PASSOVER {#ONE: FRIDAY OF 3 APRIL 33 AD}, @5 - PENTECOST {#FIVE:
+ 7x7+1 AS 50 DAYS ON 23 MAY WHICH *CONFLICTS* *WITH* *ARCHBISHOP*
*GEORGE* *PELL'S* *REFUSAL* *OF* *COMMUNION* AT SAINT PATRICK'S CATHOLIC CATHEDRAL, MELBOURNE UPON PENTECOST SUNDAY / BEERSHEBA MEMORIAL DAY OF
31 MAY 1998 AND PENTECOST {#382 - *THE* *SCIENCE* *INTO* *A* *PERMANENT* *STATE*; #383; #384; #385; #386} OF SUNDAY 21 JUNE 2000 (SOLAR ECLIPSE
YEAR FOLLOWING: Prototype: *HOMOIOS* {#382 / #385} / HETEROS {#384 /
#386} / TORAH {#378 / #383}):

#337 as [#30, #50, #7, #200, #10, #40] = naziyr (H5139): {UMBRA: #7 as
#267 % #41 = #21} 1) consecrated or devoted one, Nazarite; 1a)
*CONSECRATED* *ONE*; 1b) *DEVOTEE*, Nazarite; 1c) untrimmed (vine);

#474 as [#100, #4, #10, #300, #10, #50] = qaddiysh (Aramaic) (H6922):
{UMBRA: #6 as #414 % #41 = #4} 1) *HOLY*, *SEPARATE*; 2) (TWOT)
*ANGELS*, *SAINTS*;

AS BEING COGENT #364 - *QUESTIONS* *OF* #430 - *LAW* BY EXPLANTATION AND SUBSTANTIATION MADE OF A LEGITIMATE IDENTITY TO JEWISH / CHRISTIAN
APOSTLES AS A SECTARIAN ASSOCIATION OF NAZARENES / #509 - YAHAD DEAD SEA
SCROLL COMMUNITY [Acts 24:1-6; Acts 28:17-22] WHICH WAS INITIALLY
CONVEYED WITHIN OUR INSTRUCTIONS TO LEGAL COUNSEL DATED 18 NOVEMBER 2018

}, #65, #175 THEURGIC COSMOGONIC SYNCRETISM) OF NEOPLATONISM COMMONLY
USED BY PYTHAGOREAN NUMBER DERIVED GOVERNANCE (ROMAN CATHOLICISM / ISLAM
etc) THAT IS UNLAWFULLY DEPLOYING MY INTELLECTUAL PROPERTY AS #391 - HOMOGENEOUS PARADIGM BY #288 - UMBRA RAW MAPPING TO THEIR ANKH HETEROS /
TORAH PROTOTYPES.

Nous: #17
Time:
Date:
Torah: [#10, #10, #7]@{
@1: Sup: 10 (#10); Ego: 10 (#10),
@2: Sup: 20 (#30); Ego: 10 (#20),
@3: Sup: 27 (#57); Ego: 7 (#27),
Male: #57; Feme: #27
} // #27

Dao: Politics
Tetra: #65 - Inner
I-Ching: H54 - Marriageable Maid/Maiden, Converting the Maiden

Latin: Advocatus {God who rejoices} Alt: Haqamyah {The Standing Corn of
God} {

1. HELPS RELEASE PRISONERS & RELEASES FROM ENEMIES
2. INTUITION FOR ART & SCIENCE, PRESS & BOOKS
3. ARTISTS
4. Arterchinis
27 August 2003 Mars at opposition with Earth & Sun, closest for approx
60,000 years}

Uzziah {The strength, or kid, of the Lord}

Prototype: *HOMOIOS* {#488 / #474} / HETEROS {#466 / #463} / TORAH {#426
/ #524}

<http://www.grapple369.com?zen:6,row:8,col:4,nous:17&idea:{m,277}&idea:{f,331}&idea:{m,488}&idea:{f,474}&PROTOTYPE:HOMOIOS>

.jackNote@zen: 6, row: 8, col: 4, nous: 17 [Date: (none), Time: (none),
Super: #488 / #7 - Intentional Reversal, Dimming Radiance; I-Ching: H12
- Obstruction, Stagnation, Selfish persons; Tetra: 56 - Closed Mouth,
Ego: #474 / #17 - Politics; I-Ching: H54 - Marriageable Maid/Maiden,
Converting the Maiden; Tetra: 65 - Inner]

G1256@{
@1: Sup: 4 (#4); Ego: 4 (#4),
@2: Sup: 14 (#18); Ego: 10 (#14),
@3: Sup: 15 (#33); Ego: 1 (#15),
@4: Sup: 45 (#78); Ego: 30 (#45 - I AM NOT A DOER OF WRONG {%1}),
@5: Sup: 50 (#128); Ego: 5 (#50),
@6: Sup: 53 (#181 - I LEND NOT A DEAF EAR TO THE WORDS OF
RIGHTEOUSNESS {%24} / I AM NOT ONE WHO CURSETH THE KING {%35}); Ego: 3
(#53),
@7: Sup: 42 (#223); Ego: 70 (#123 - *JUDGEMENT* *SENSIBILITY*),
@8: Sup: 1 (#224 ***); Ego: 40 (#163),
@9: Sup: 6 (#230); Ego: 5 (#168 - I AM NOT THE CAUSE OF WEEPING TO
ANY {%26}),
@10: Sup: 56 (#286); Ego: 50 (#218),
@11: Sup: 45 (#331); Ego: 70 (#288 ***),
@12: Sup: 2 (#333 ***); Ego: 38 (#326 *** SEE BELOW KANT'S
PROLEGOMENA IDEA @326 - ON THE SYSTEM OF CATEGORIES),
Male: #333; Feme: #326
} // #488

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

UMBRA: #174 % #41 = #10 - Impossible Advice, What can Be Done?; I-Ching:
H30 - Cohesion, Radiance, Clinging to Brightness/Fire, The net; Tetra:
41 - Response;

THOTH MEASURE: #10 - Oh thou who orderest the flame, who makest thine appearance in Memphis; *I* *AM* *NOT* *A* *ROBBER* *OF* *FOOD*.

#VIRTUE: With Defectiveness (no. #10), selfishness and crookedness.
#TOOLS: With Vastness (no. #50), fairmindedness and desirelessness.
#POSITION: As to Branching Out (no. #9), it is the advance.
#TIME: As to Holding Back (no. #17), it is the retreat.
#CANON: #86

ONTIC_OBLIGANS_86@{
@1: Sup: 10 (#10); Ego: 10 (#10),
@2: Sup: 60 (#70); Ego: 50 (#60),
@3: Sup: 69 (#139 - I HAVE NOT SLAUGHTERED THE SACRED ANIMALS
{%13}); Ego: 9 (#69),
@4: Sup: 5 (#144); Ego: 17 (#86 - I AM NOT A ROBBER OF FOOD {%10}),
Male: #144; Feme: #86
} // #86 <-- *ELOHIYM* / *RULERS* / *JUDGES*

#488 as [#4, #10, #1, #30, #5, #3, #70, #40, #5, #50, #70, #200] =
dialegomai (G1256): {UMBRA: #13 as #174 % #41 = #10} 1) to think
different things with one's self, mingle thought with thought; 2) to
converse, discourse with one, argue, discuss; 1a) *TO* *PONDER*,
*REVOLVE* *IN* *MIND*;

Thusly to propose a strategy for the protecting an instantiated notion
of #ONE as having a property of SOVEREIGNTY from any #288 - META SCHEMA ACQUIESCENCE {*REGENERATION*}: @1 - @728: PASSOVER {#ONE: FRIDAY OF 3
APRIL 33 AD}, @5 - PENTECOST {#FIVE: + 7X7+1 as 50 days ON 23 MAY}, #65,
#175 as theurgic cosmogonic syncretism of neoplatonism commonly used by PYTHAGOREAN number derived GOVERNANCE (ROMAN CATHOLICISM / ISLAM etc)
which then *MAY* *BE* *IN* *CONFLICT* *WITH* *THOSE* *FOREIGN* *POWERS*.

Firstly, consider that each of these CATEGORIES OF UNDERSTANDING may be
steeped / intersected by hierarchy: {#382 - *THE* *SCIENCE* *INTO* *A* *PERMANENT* *STATE*; #383; #384; #385; #386}

Secondly since we have #ONE defined relative to #FIVE as CATEGORIES OF UNDERSTANDING: #337 / #474 which may also be steeped by hierarchy, we
can find any intersecting points where OSMOSIS is likely to occur and
develop aggregated concepts for any other CATEGORIES OF UNDERSTANDING
such as #237 - USE OF FORCE / #277 - RIGHT TO PLACE A TEST against such
things as #391 - HOMOGENEOUS PRINCIPLE / #419 - SLAUGHTER PRINCIPLE and determine if someone had any intention within mind to breach those
specific watch zones, as it will be then possible to determine a
probability of occurrence by meta-data of events and their speech content.

IMMANUEL KANT'S (1783) PROLEGOMENA SECTION #39 - APPENDIX TO PURE
NATURAL SCIENCE ON THE SYSTEM OF CATEGORIES: Nothing can be more
desirable to a philosopher than to be able to derive a priori from one principle the multiplicity of concepts or basic principles that
previously had exhibited themselves to him piecemeal, in the use he had
made of them in concreto {eg: *FRENCH* *CONCRETE* *ALLIANCE* of 12
NOVEMBER 2018: <http://www.grapple369.com/Groundwork/Danny%20OBRIEN%2020181112.pdf>},
and in this way to be able to unite them all in one cognition.
Previously, he believed simply that what was left to him after a certain abstraction, and that appeared, through mutual comparison, to form a
distinct kind of cognitions, had been completely assembled: but this was
only an aggregate; now he knows that only precisely so many, not more,
not fewer, can constitute this kind of cognition, and he has understood
the necessity of his division: this is a comprehending, and only now
does he have a system.

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

Aristotle had compiled ten such pure elementary concepts under the name
of categories:

1: Substantia {Nature Contains Nature},
2: Qualitas {Nature Rejoices in its Nature},
3: Quantitas {Nature Surmounts Nature},
4: Relatio {Nature Amended in its Nature},
5: Actio {Act of Nature},
6: Passio {Form of Nature},
7: Quando {Engendering Nature},
8: Ubi {Transforming Nature},
9: Situs {Autonomous Nature},
10: Habitus {Totality of Nature}.

To these, which were also called predicaments, he later felt compelled
to append five post-predicaments, some of which (like prius, simul,
motus) are indeed already found in the former; but this rhapsody could
better pass for, and be deserving of praise as, a hint for future
inquirers than as an idea worked out according to rules, and so with the greater enlightenment of philosophy it too could be rejected as
completely useless.

During an investigation of the pure elements of human cognition
(containing nothing empirical), I first succeeded after long reflection
to distinguish and separate with reliability the pure elementary
concepts of sensibility (space and time) from those of the
understanding. By this means the seventh, eighth, and ninth categories
were now excluded from the above list. The others could be of no use to
me, because no principle was available whereby the understanding could
be fully surveyed and all its functions, from which its pure concepts
arise, determined exhaustively and with precision.

In order, however, to discover such a principle, I cast about for an act
of the understanding that contains all the rest and that differentiates
it- self only through various modifications or moments in order to bring
the multiplicity of representation under the unity of thinking in
general; and there I found that this act of the understanding consists
in judging. Here lay before me now, already finished though not yet
wholly free of defects, the work of the logicians, through which I was
put in the position to present a complete table of pure functions of the understanding, which were how ever undetermined with respect to every
object.

Finally, I related these functions of judging to objects in general, or
rather to the condition [IDEA: @324] for determining judgments as
objectively valid, and there arose pure concepts of the understanding,
about which I could have no doubt that precisely these only, and of them
only so many, neither more nor fewer, can make up our entire cognition
of things out of the bare understanding. As was proper, I called them categories, after their ancient name, whereby I reserved for myself to
append in full, under the name of predicables, all the concepts
derivable from them – whether by connecting them with one another, or
with the pure form of appearance (space and time), or with its matter,
provided the latter is not yet determined empirically (the object of
sensation in general) – just as soon as a system of transcendental
philosophy should be achieved, on behalf of which I had, at the time,
been concerned only with the critique of reason itself.

The essential thing, however, in this system of categories, by which it
is distinguished from that ancient rhapsody (which proceeded without any principle), and in virtue of which it alone deserves to be counted as philosophy, consists in this: that through it the *TRUE* *SIGNIFICATION*
*OF* *THE* *PURE* *CONCEPTS* *OF* *THE* *UNDERSTANDING* and the
condition of their use could be exactly determined. For here it became
apparent that the pure concepts of the understanding are, of themselves, nothing but logical functions, but that as such they do not constitute
the least concept of an object in itself but rather need sensory
intuition as a basis, and even then they serve only to determine
empirical judgments – which are otherwise undetermined and indifferent
with respect to all the functions of judging – with respect to those functions, so as to procure universal validity for these judgments, and
thereby to make judgments of experience possible in general.

This sort of insight into the nature of the categories, which would at
the same time restrict their use merely to experience, never occurred to
their first originator, or to anyone after him; but *WITHOUT* *THIS*
*INSIGHT* (*WHICH* *DEPENDS* *PRECISELY* *ON* *THEIR* *DERIVATION* *OR* *DEDUCTION*), they are completely useless and are a paltry list of
names, without explanation or rule for their use. *HAD* *ANYTHING*
*LIKE* *IT* *EVER* *OCCURRED* *TO* *THE* *ANCIENTS*, *THEN* *WITHOUT*
*DOUBT* *THE* *ENTIRE* *STUDY* *OF* *COGNITION* *THROUGH* *PURE*
*REASON*, which under the name of metaphysics has ruined so many good
minds over the centuries, would have come down to us in a *COMPLETELY* *DIFFERENT* *FORM* *AND* *WOULD* [IDEA: @325] *HAVE* *ENLIGHTENED* *THE* *HUMAN* *UNDERSTANDING*, instead of, as has actually happened,
exhausting it in murky and vain ruminations and making it unserviceable
for true science.

This system of categories now makes all treatment of any object of pure
reason itself systematic in turn, and it yields an undoubted instruction
or guiding thread as to how and through what points of inquiry any
metaphysical contemplation must be directed if it is to be complete; for
it exhausts all moments of the understanding, under which every other
concept must be brought. Thus too has arisen the table of principles, of
whose completeness we can be assured only through the system of
categories; and even in the division of concepts that are supposed to go
beyond the physiological use of the understanding (Critique, p. 344,
also p. 415), there is always the same guiding thread, which, since it
always must be taken through the same fixed points determined a priori
in the human understanding, forms a closed circle every time, leaving no
room for doubt that the object of a pure concept of the understanding or reason, insofar as it is to be examined philosophically and according to
a priori principles, can be cognized completely in this way. I have not
even been able to refrain from making use of this guide with respect to
one of the most abstract of ontological classifications, namely the
manifold differentiation of the concepts of something and nothing, and accordingly from achieving a rule-governed and necessary table
(Critique, p. 292).

*THIS* *VERY* *SYSTEM*, *LIKE* *EVERY* *TRUE* *SYSTEM* *FOUNDED* *ON*
*A* *UNIVERSAL* *PRINCIPLE* [IDEA: @326] {eg: #277 - *RIGHT* *TO*
*PLACE* *A* *TEST* / #123 - *JUDGEMENT* *SENSIBILITY*}, *ALSO*
*EXHIBITS* *ITS* *INESTIMABLE* *USEFULNESS* *IN* *THAT* *IT* *EXPELS*
*ALL* *THE* *EXTRANEOUS* *CONCEPTS* *THAT* *MIGHT* *OTHERWISE* *CREEP*
*IN* *AMONG* *THESE* *PURE* *CONCEPTS* *OF* *THE* *UNDERSTANDING*, *AND*
*IT* *ASSIGNS* *EACH* *COGNITION* *ITS* *PLACE*. Those concepts that,
under the name of concepts of reflection, I had also put into a table
under the guidance of the categories mingle in ontology with the pure
concepts of the understanding without privilege and legitimate claims,
although the latter are concepts of connection and thereby of the object itself, whereas the former are only concepts of the mere comparison of
already given concepts, and therefore have an entirely different nature
and use; through my law-governed division (Critique, p. 260) they are extricated from this amalgam. But the usefulness of this separated table
of categories shines forth yet more brightly if, as will soon be done,
we separate from the categories the table of transcendental concepts of
reason, which have a completely different nature and origin than the
concepts of the understanding (so that the table must also have a
different form), a separation that, necessary as it is, has never
occurred in any system of metaphysics, as a result of which these ideas
of reason and concepts of the understanding run confusedly together as
if they belonged to one family, like siblings, an intermingling that
also could never have been avoided in the absence of a separate system
of categories. [IDEAS: @323, @324, @325, @326, pages 74 to 78]

G1261@{
@1: Sup: 4 (#4); Ego: 4 (#4),
@2: Sup: 14 (#18); Ego: 10 (#14),
@3: Sup: 15 (#33); Ego: 1 (#15),
@4: Sup: 45 (#78); Ego: 30 (#45 - I AM NOT A DOER OF WRONG {%1}),
@5: Sup: 34 (#112); Ego: 70 (#115 - I AM NOT A SLAYER OF MEN {%5}),
@6: Sup: 37 (#149); Ego: 3 (#118),
@7: Sup: 47 (#196 - I AM NOT ONE OF LOUD VOICE {%37}); Ego: 10 (#128),
@8: Sup: 4 (#200 - I AM NOT A ROBBER OF SACRED PROPERTY {%8}); Ego:
38 (#166 - I AM NOT SLUGGISH {%11}),
@9: Sup: 44 (#244); Ego: 40 (#206),
@10: Sup: 33 (#277 - *RIGHT* *TO* *PLACE* *A* *TEST*); Ego: 70 (#276),
@11: Sup: 2 (#279); Ego: 50 (#326),
Male: #279; Feme: #326
} // #488

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

UMBRA: #638 % #41 = #23 - Constancy of Guiding Concepts, Emptiness & Non-Existence; I-Ching: H18 - Ills to Be Cured, Arresting Decay,
Correcting, Work on what has been spoiled (decay), Decaying, Branch;
Tetra: 26 - Endeavour;

THOTH MEASURE: #23 - Oh thou who raisest thy voice, and makest thine
appearance in Urit; *I* *AM* *NOT* *HOT* *OF* *SPEECH*.

#VIRTUE: With Ease (no. #23), a leveling, but
#TOOLS: With Watch (no. #63), a collapse.
#POSITION: With Enlargement (no. #46), no bounds.
#TIME: With Endeavor (no. #26), no duplicity.
#CANON: #158

ONTIC_OBLIGANS_158@{
@1: Sup: 23 (#23); Ego: 23 (#23),
@2: Sup: 5 (#28); Ego: 63 (#86 - I AM NOT A ROBBER OF FOOD {%10}),
@3: Sup: 51 (#79); Ego: 46 (#132),
@4: Sup: 77 (#156 - I DO NOT CAUSE TERRORS {%21}); Ego: 26 (#158 - I
AM NOT HOT OF SPEECH {%23}),
Male: #156; Feme: #158
} // #158

#488 as [#4, #10, #1, #30, #70, #3, #10, #200, #40, #70, #50] =
dialogismos (G1261): {UMBRA: #14 as #638 % #41 = #23} 1) *THE*
*THINKING* *OF* *A* *MAN* *DELIBERATING* *WITH* *HIMSELF*; 2) *A* *DELIBERATING*, *QUESTIONING* *ABOUT* *WHAT* *IS* *TRUE*; 1a) a thought,
inward reasoning; 1b) purpose, design; 2a) hesitation, doubting; 2b)
disputing, arguing;

"MY AGE SAVES ME FROM THE SUSPICION THAT I AM PERHAPS PLEADING #321 -
*PRO* *DOMO* {ie. as (G156): being (logical) reason (motive, matter),
(legal) crime (alleged or proved)

[1, {@1: Sup: 1 (#1); Ego: 1 (#1)}
10, {@2: Sup: 11 (#12); Ego: 10 (#11)}
300, {@3: Sup: 68 (#80); Ego: 57 (#68 - I DO NOT THAT WHICH OFFENDETH
THE GOD OF MY DOMAIN {%42})}
9, {@4: Sup: 77 (#157 - I AM NOT ONE OF PRATING TONGUE {%17} / I HAVE NO
STRONG DESIRE EXCEPT FOR MY OWN PROPERTY {%41}); Ego: 9 (#77)}
1] {@5: Sup: 78 (#235); Ego: 1 (#78)}

*PRO* *DOMO* MEANING *FOR* *HIS* *OWN* *CAUSE* is a relative value term
of SUI JURIS / MEMBRUM VIRILE PRINCIPLE and this notion is not
contradictory to the fact that clergy theorists have subjected Western
society to very heavy exogamous constraints and to a marked (largely
*PRO* *DOMO*) *VALORIZATION* OF *CELIBACY* [Joseph Morsel ( with the collaboration of Christine Ducourtieux), The History (of the Middle
Ages) is a #444 - *SPORT* OF COMBAT ... Reflections on the aims of the
History of the Middle Ages intended for a society in which even the
students of history's question, 2007]

WHICH MIGHT REASONABLY AND PREDICTABLY BE CONSIDERED THAT *PRO* *DOMO*) *VALORIZATION* OF *CELIBACY* IS PERVERSE AND DELIBERATE SEDITION {#444 - *SPORT* OF COMBAT} BY LACK OF ADHERENCE TO THE AUTONOMOUS PRINCIPLE OF
COHESION {

@65 - ANTHROPOCENTRIC PROTOTYPE AND HUMAN RELATIONS: H54 - MARRYING
MAIDEN: #3 + #6 = #9 as SUI JURIS / MEMBRUM VIRILE

} AGAINST BOTH THE PRINCIPLE OF JUXTAPOSITION {

@1 - SOVEREIGNTY: SECTION VIII TO QUEEN VICTORIA'S LETTERS PATENT 29
OCTOBER 1900: #27 + #54 = #81

} AND PRINCIPLE OF CONTINUITY {

@5 - SUCCESSIVE PRINCIPLE: SECTION IX TO QUEEN VICTORIA'S LETTERS PATENT
29 OCTOBER 1900: #9 + #18 = #27

} in regard to the SUCCESSION OF SOVEREIGNTY AND

PREDICTABLY PERVERSE BY LACK OF ADHERENCE TO THE AUTONOMOUS PRINCIPLE OF COHESION {

@65 - ANTHROPOCENTRIC PROTOTYPE AND HUMAN RELATIONS: H54 - MARRYING
MAIDEN: #3 + #6 = #9 as SUI JURIS / MEMBRUM VIRILE

} AGAINST BOTH THE PRINCIPLE OF JUXTAPOSITION {

@1 - SOVEREIGNTY: SECTION VIII TO QUEEN VICTORIA'S LETTERS PATENT 29
OCTOBER 1900: #27 + #54 = #81

} AND PRINCIPLE OF CONTINUITY {

@5 - SUCCESSIVE PRINCIPLE: SECTION IX TO QUEEN VICTORIA'S LETTERS PATENT
29 OCTOBER 1900: #9 + #18 = #27

} in regard to the SUCCESSION OF SOVEREIGNTY AND THE PROBITY OF JUDGES
WITHIN AUSTRALIA AS TO WHY ONE CANNOT GET ANY CONSIDERATION OF JUSTICE
FOR ADHERING TO THESE TRANSCENDENT PRINCIPLES WHICH ALL INHABITANTS MUST
ADHERE *TO* *AS* FIRST PRINCIPLES OF EXISTENCE AS THAT WHICH OUGHT TO
PROCEED BEFORE EVERYONE ELSE *AND* *ESPECIALLY* *BY* *OUR* *JUDICIAL*
*SYSTEM* WHOM UNDER SECTION III the "GOVERNOR GENERAL MAY CONSTITUTE AND APPOINT, IN OUR NAME AND ON OUR BEHALF, ALL SUCH JUDGES, COMMISSIONERS, JUSTICES OF THE PEACE, AND OTHER NECESSARY OFFICERS AND MINISTERS OF OUR
SAID COMMONWEALTH, AS MAY BE *LAWFULLY* *CONSTITUTED* OR APPOINTED BY
US" IN ACCORD WITH THE PRINCIPLE OF MATERIALITY {

@175 - I AM NOT A TRANSGRESSOR (%22 - ONTIC_OBLIGANS NECESSITY REVERSE TRANSCRIPTASE CATEGORICAL IMPERATIVE PROVIDES A MORALITY SPECTRUM BY
WHICH COHESION {ie. #65 / #175} IS FACILITATED) — RATIONAL PI AS TIME DIVISIONS BY JUBILEES: #2184 x 49 = 107016 / 293 TROPICAL YEARS:
365.242321; WEEKS; DAYS: #6 x #364 = #2184: #1 + #2 + #3 = #6}.

The Latin *PRO* *DOMO* *SUA* ("for his house") is derived from a speech
of Cicero, pronounced in 57 BCE, before the *PONTIFFS* to obtain the restitution of his property confiscated by the tribune Clodius, during
his condemnation to the exile.

[140] It was then reported to you, O priests, and after that it became a
common topic of conversation, how he, with preposterous language with ill-omened auspices, at times interrupting himself, doubting, fearing, hesitating, pronounced and did everything in a manner wholly different
from that which you have recorded as proper in your books. It is,
indeed, not very strange that in doing an act of such wickedness and
such insanity, even his audacity could not wholly repress his fear.

In truth, if no *ROBBER* was ever so savage and inhuman, as, when he had plundered temples, and then, having been excited by dreams or some superstitious feelings, consecrated some altar on a desert shore, not to shudder in his mind when compelled to propitiate with his prayers the
deity whom he has insulted by his wickedness; what do you suppose must
have been the agitation of mind of that plunderer of every temple, and
of every house, and of the whole city, when he was consecrating one
single altar to avert the vengeance due to his numberless acts of
wickedness? [141] He could not possibly (although the insolence of power
had elated his mind, and although he was armed by nature with incredible audacity) fail to blunder in his proceedings, or to keep constantly
making mistakes, especially when he had a priest and teacher who was
compelled to teach before he had learnt himself. There is great power,
not only in the divinity of the immortal gods, but also in the republic
itself. When the immortal gods saw the guardian and protector of their
temples driven away in a most wicked manner, they were unwilling to quit
their temples and to remove into his house. Therefore they alarmed the
mind of that most insensible man with fear and anxiety. But the
republic, although that was banished at the same time with myself, was
still constantly present to the eyes of its destroyer, and from his
excited and kindled frenzy was constantly demanding my restoration and
its own. What marvel then is it, if he, urged on by the insanity of fear
and drawn on headlong by wickedness, was neither able properly to
perform the ceremonies which he had begun, nor to utter one single word
in due order with proper solemnity? [The Orations of Marcus Tullius
Cicero, literally translated by C. D. Yonge, B. A. London. George Bell &
Sons, York Street, Covent Garden. 1891]

AS CONVEYING A PRO [#391 v's #541 --> CONTEMN / CONDEMN] DOMO [cf: ADOLF HITLER'S TABLE TALK (1941-1944) IDEA @215 ON 12 MAY 1942] IMPETUS: *FOR* (*ONE'S* *OWN*) #391 - *HOME* *OR* *HOUSE* as serving the interests of a
given perspective or for the benefit of any small powerful or
influential #123 - GROUP within an #369 - ORGANISATION / FIELD / CLIQUE
which places a prerogative upon subjectivism {#114 / #342} within the
pious construct {#78 / #234 and #99 / #297} as the #288 - UMBRA
ADVANCEMENT of unconscionable collectivism {ie. #231 - JUXTAPOSITION
CONTROL / *AT* *THE* *GOING* *DOWN* *OF* *THE* *SUN* *AND* *IN* *THE* *MORNING*} by conduct of #325 {#5x#5 = #65 - *SOLDIER*} - DETRUDE.

H7750@{
@1: Sup: 6 (#6); Ego: 6 (#6),
@2: Sup: 63 (#69); Ego: 57 (#63),
@3: Sup: 72 (#141); Ego: 9 (#72),
@4: Sup: 1 (#142); Ego: 10 (#82),
Male: #142; Feme: #82
} // #325

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

UMBRA: #315 % #41 = #28 - Opposites and Primitivism, Returning to
Simplicity; I-Ching: H24 - Return, The turning point; Tetra: 2 - Full
Circle;

THOTH MEASURE: #28 - Oh thou, hot of foot, who makest thy appearance at
even; *I* *INDULGE* *NOT* *IN* *ANGER*.

#VIRTUE: With Change (no. #28), alterations but sharing smiles.
#TOOLS: With Dimming (no. #68), over a long time, increasing troubles.
#POSITION: With Vastness (no. #50), the infinitely great, but

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