[continued from previous message]

free; 2a) of one bound up (swathed in bandages); 2b) bound with chains
(a prisoner), discharge from prison, let go; 3) to loosen, undo,
dissolve, anything bound, tied, or compacted together; 3a) an assembly,
i.e. to dismiss, break up; 3b) laws, as having a binding force, are
likened to bonds; 3c) *TO* *ANNUL*, *SUBVERT*; 3d) *TO* *DO* *AWAY*
*WITH*, *TO* *DEPRIVE* *OF* *AUTHORITY*, *WHETHER* *BY* *PRECEPT* *OR*
*ACT*; 3e) *TO* *DECLARE* *UNLAWFUL*; 3f) to loose what is compacted or
built together, to break up, demolish, destroy; 3g) to dissolve
something coherent into parts, to destroy; 3h) metaph., to overthrow, to
do away with;

"AND I WILL GIVE UNTO THEE THE KEYS OF THE KINGDOM OF HEAVEN: AND
WHATSOEVER THOU SHALT BIND ON EARTH SHALL BE BOUND IN HEAVEN: AND
WHATSOEVER THOU SHALT LOOSE-G3089 ON EARTH SHALL BE LOOSED-G3089 IN
HEAVEN." [Matthew 16:19]

#466 as [#50, #8, #80, #10, #1, #7, #5, #300, #5] = nēpiázō (G3515):
{UMBRA: #956 % #41 = #13} 1) *TO* *BE* *A* *BABE* (*INFANT*);

IMMANUEL KANT'S PROLEGOMENA (1783) ON DETERMINING THE BOUNDARY OF PURE
REASON AS SECTION #57 - LAISSEZ FAIRE POLITICS, SIMPLICITY IN HABITS;
I-CHING: H37 - THE FAMILY (THE CLAN), DWELLING PEOPLE, FAMILY MEMBERS;
TETRA: 39 - RESIDENCE (CHU) BY IDEA @352: It is true: we cannot provide,
beyond all possible experience, any determinate concept of what things
in themselves may be. But we are nevertheless not free to hold back
entirely in the face of inquiries about those things; for experience
never fully satisfies reason; it directs us ever further back in
answering questions and leaves us unsatisfied as regards their full elucidation, as everyone can sufficiently observe in the dialectic of
pure reason, which for this very reason has its good subjective ground.

#1934 as [#80, #1, #100, #5, #200, #300, #8, #20, #70, #300, #800, #50]
= parístēmi (G3936): {UMBRA: #749 % #41 = #11} 1) to place beside or
near; 1a) to set at hand; 1a1) to present; 1a2) to proffer; 1a3) to
provide; 1a4) to place a person or thing at one's disposal; 1a5) *TO*
*PRESENT* *A* *PERSON* *FOR* *ANOTHER* *TO* *SEE* *AND* *QUESTION*; 1a6)
to present or show; 1a7) to bring to, bring near; 1a8) METAPHOR: i.e
*TO* *BRING* *INTO* *ONE'S* *FELLOWSHIP* *OR* *INTIMACY*; 1b) to present
(show) by argument, to prove; 2) to stand beside, stand by or near, to
be at hand, be present; 2a) to stand by; 2a1) to stand beside one, a
bystander; 2b) to appear; 2c) to be at hand, stand ready; 2d) to stand
by to help, to succour; 2e) to be present; 2e1) to have come; 2e2) of time;

Who can bear being brought, as regards the nature of our soul, both to
the point of a clear consciousness of the subject and to the conviction
that the #1934 - *APPEARANCES* of that subject cannot be explained materialistically, without asking what then the soul really is, and, if
no concept of experience [IDEA @352] suffices thereto, without perchance adopting a concept of reason (that of a simple immaterial being) just
for this purpose, although we can by no means prove the objective
reality of that concept?

Who can satisfy themselves with mere cognition through experience in all
the cosmological questions, of the duration and size of the world, of
freedom or natural necessity, since, wherever we may begin, any answer
given according to principles of experience always begets a new question
which also requires an answer, and for that reason clearly proves the insufficiency of all physical modes of explanation for the satisfaction
of reason?

Finally, who cannot see, from the thoroughgoing contingency and
dependency of everything that they might think or assume according to principles of experience, the impossibility of stopping with these, and
who does not feel compelled, regardless of all prohibition against
losing oneself in transcendent ideas, nevertheless to look for peace and satisfaction beyond all concepts that one can justify through
experience, in the concept of a being the idea of which indeed cannot in
itself be understood as regards possibility – though it cannot be
refuted either, because it pertains to a mere being of the understanding
– an idea without which, however, reason would always have to remain unsatisfied?

Boundaries (in extended things) always presuppose a space that is found
outside a certain fixed location, and that encloses that location;
limits require nothing of the kind, but are mere negations that affect a magnitude insofar as it does not possess absolute completeness. Our
reason, however, sees around itself as it were a space for the cognition
of things in themselves, although it can never have determinate concepts
of those things and is limited to appearances alone.

As long as reason’s cognition is homogeneous, no determinate boundaries
can be thought for it. In mathematics and natural science human reason recognizes limits but not boundaries; that is, it indeed recognizes that something lies beyond it to which it can never reach, but not that it
would itself at any point ever complete its inner progression." [Pages
103-104]

"NOW THE BIRTH OF JESUS CHRIST WAS ON THIS WISE: WHEN AS HIS MOTHER MARY
WAS ESPOUSED TO JOSEPH, BEFORE THEY CAME TOGETHER, SHE WAS FOUND WITH CHILD-G2192 {

SEE BELOW FOR STRONGS REFERENCE FOR "MY TRIUMPHANT MAN-CHOO" POEM
METALOGIC AUTONOMOUS FILTER INTERSECTION:

#THREE: #139 as #58 - GATHERING IN (HSI)
#FOUR: #124 as #43 - ENCOUNTERS (YU)
#FIVE: #263 as #20 - ADVANCE (CHIN)

} OF THE HOLY GHOST. THEN JOSEPH HER HUSBAND, BEING A JUST MAN, AND NOT
WILLING TO MAKE HER A PUBLIC EXAMPLE, WAS MINDED TO PUT HER AWAY
PRIVILY. BUT WHILE HE THOUGHT ON THESE THINGS, BEHOLD, THE ANGEL OF THE
LORD APPEARED UNTO HIM IN A DREAM, SAYING, JOSEPH, THOU SON OF DAVID,
FEAR NOT TO TAKE UNTO THEE MARY THY WIFE: FOR THAT WHICH IS CONCEIVED IN
HER IS OF THE HOLY GHOST.



<https://www.grapple369.com/images/OATH%2020170608%201526%20-%201.jpg>

[IMAGE: WE HAVE A #175 - MOTHER AND CHILD (ie. MARION) STATUE WITHIN
[QUEEN] VICTORIA PARK NEARBY]

AND SHE SHALL BRING FORTH A SON, AND THOU SHALT CALL HIS NAME JESUS: FOR
HE SHALL SAVE HIS PEOPLE FROM THEIR SINS. NOW ALL THIS WAS DONE, THAT IT
MIGHT BE FULFILLED WHICH WAS SPOKEN OF THE LORD BY THE PROPHET, SAYING,
BEHOLD, A VIRGIN SHALL BE WITH CHILD-G2192 {

SEE BELOW FOR STRONGS REFERENCE FOR "MY TRIUMPHANT MAN-CHOO" POEM
METALOGIC AUTONOMOUS FILTER INTERSECTION:

#THREE: #139 as #58 - GATHERING IN (HSI)
#FOUR: #124 as #43 - ENCOUNTERS (YU)
#FIVE: #263 as #20 - ADVANCE (CHIN)

}, AND SHALL BRING FORTH A SON, AND THEY SHALL CALL HIS NAME EMMANUEL,
WHICH BEING INTERPRETED IS, GOD WITH US. THEN JOSEPH BEING RAISED FROM
SLEEP DID AS THE ANGEL OF THE LORD HAD BIDDEN HIM, AND TOOK UNTO HIM HIS
WIFE: AND KNEW HER NOT TILL SHE HAD BROUGHT FORTH HER FIRSTBORN SON: AND
HE CALLED HIS NAME JESUS." [Matthew 1:18-25]

Over which the persons responsible specifically responded with a
categorical rejection to our #369 [#205 / #164] - *NATURAL* objections
(ie. violation of free will / autonomy) as breach of #71 -
*CONSTITUTION*, conscience and the #421 - *CAUSE* *OF* *REASON* that the artifice to the #491 - PATER FAMILIAS PRINCIPLE is an indecency against
#500 - *LIFE* in having nothing to do with the death of children in
Ireland of which I asserted the MAGDALENE LAUNDRIES AND UNMARRIED
MOTHER'S WELFARE HOUSES was the epitome of women suffering under
Catholic Church control.

    #267 - 14 *JANUARY* 2021 as [#80, #1, #100, #1, #9, #5, #10, #50,
#1, #10] /
    #274 as [#80, #1, #100, #5, #9, #8, #20, #1, #50] /
#557 as [#80, #1, #100, #1, #300, #10, #9, #5, #40, #1, #10] =
paratíthēmi (G3908): {UMBRA: #559 % #41 = #26} 1) to place beside or
near or set before; 1a) food, i.e. food placed on a table; 1b) *TO*
*SET* *BEFORE* (*ONE*) *IN* *TEACHING*; 1c) *TO* *SET* *FORTH* (*FROM*
*ONE'S* *SELF*), *TO* *EXPLAIN*; 2) to place down (from one's self or
for one's self) with any one; 2a) to deposit; 2b) to intrust, commit to
one's charge;

Now with #896 - *NEWS* media reporting some 9,000 deaths what a burden
of conflicted conscience those Catholics responsible for the idolatrous
statue have and an accountability for restitution.

IMMANUEL KANT'S PROLEGOMENA (1783) ON SECTION #20 - LEFT WITHOUT
LANGUAGE, DIFFERENT FROM THE VULGAR; I-CHING: H33 - WITHDRAWAL,
RETIRING, RETREAT, YIELDING; TETRA: 50 - VASTNESS / WASTING (T'ANG) AS
IDEA: @300: "If I want it to be called a judgement of experience, I then require that this connection be subject to a condition that makes it universally valid. I want therefore that I, at every time, and also
everyone else, would necessarily have to conjoin the same perceptions
under the same circumstances.

[IDEA: @300] We will therefore have to analyze experience in general, in
order to see what is contained in this product of the senses and the understanding, and how the judgement of experience is itself possible.
At bottom lies the intu- ition of which I am conscious, i.e., perception (*PERCEPTIO* AS COINED BY CICERO [3 JANUARY 106 – 7 DECEMBER 43 BC]):
“*TO* *SEIZE*; *CONCEIVE*; *PERCEIVE*” / I SEIZE OR TAKE ON (ENTIRELY); ASSUME; EARN; OCCUPY, KEEP (i.e. *MAINTAIN* *CONTROL*)), which belongs
solely to the senses.

But, secondly, judging (which pertains solely to the understanding) also belongs here. Now this judging can be of two types: first, when I merely compare the perceptions and conjoin them in a consciousness of my state,
or, second, when I conjoin them in a consciousness in general. The first judgement is merely a judgement of perception and has thus far only
subjective validity; it is merely a *CONNECTION* *OF* *PERCEPTIONS*
*WITHIN* *MY* *MENTAL* *STATE*, without reference to the object. Hence
for experience it is not, as is commonly imagined, sufficient to compare perceptions and to connect them in one consciousness by means of
judging; from that there arises no universal validity and necessity of
the judgement, on account of which alone it can be objectively valid and
so can be experience.

A completely different judgement therefore occurs before experience can
arise from perception. The given intuition must be subsumed under a
concept that determines the form of judging in general with respect to
the intuition, connects the empirical consciousness of the latter in a consciousness in general, and thereby furnishes empirical judgements
with universal validity; a concept of this kind is a pure a priori
concept of the understanding, which does nothing but simply determine
for an intuition the mode in general in which it can serve for judging.

The concept of cause being such a concept, it therefore determines the intuition which is subsumed under it, e.g., that of air, with respect to judging in general – namely, so that the concept of air serves, with
respect to expansion, in the relation of the antecedent to the
consequent in a hypothetical judgement. The concept of cause is
therefore a pure concept of the understanding, which is completely
distinct from all possible perception, and serves only, with respect to
judging in general, to determine that representation which is contained
under it and so to make possible a universally valid judgement." [Page 52]

H7896 (telos: #706 {idea: #58, type: 4, idea: #139, type: 2, position:
3}, telos: #715 {idea: #124, type: 8}, telos: #756 {idea: #124, type:
8}, telos: #1117 {idea: #58, type: 4, idea: #139, type: 2, position: 3},
telos: #1156 {idea: #263, type: 8})

#706 as [#300, #400, #6] = shîyth (H7896): {UMBRA: #710 % #41 = #13} 1)
to put, set; 1a) (Qal); 1a1) to put, lay (hand upon); 1a2) to set,
station, appoint, fix, set mind to; 1a3) to constitute, make (one
something), make like, perform; 1a4) to take one's stand; 1a5) to lay
waste; 1b) (Hophal) *TO* *BE* *IMPOSED*, *BE* *SET* *UPON*;

H7999 (telos: #680 {idea: #43, type: 4, idea: #124, type: 10, position:
3}, telos: #776 {idea: #58, type: 4, idea: #139, type: 2, position: 3},
telos: #840 {idea: #20, type: 4, idea: #263, type: 2, position: 6})

    #377 as [#6, #1, #300, #30, #600] /
#680 as [#300, #10, #300, #30, #600] = shâlam (H7999): {UMBRA: #370 %
#41 = #1} 1) *TO* *BE* *IN* *A* *COVENANT* *OF* *PEACE*, *BE* *AT*
*PEACE*; 1a) (Qal); 1a1) to be at peace; 1a2) peaceful one (participle);
1b) (Pual) one in covenant of peace (participle); 1c) (Hiphil); 1c1) to
make peace with; 1c2) to cause to be at peace; 1d) (Hophal) to live in
peace; 2) to be complete, be sound; 2a) (Qal); 2a1) to be complete, be finished, be ended; 2a2) to be sound, be uninjured; 2b) (Piel); 2b1) to complete, finish; 2b2) to make safe; 2b3) to make whole or good,
restore, make compensation; 2b4) to make good, pay; 2b5) to requite, recompense, reward; 2c) (Pual); 2c1) to be performed; 2c2) to be repaid,
be requited; 2d) (Hiphil); 2d1) to complete, perform; 2d2) to make an
end of;

Given TRUMP's nationalist (ie. jingoistic republicanism) agenda
associated to WORLD WAR ONE CENTENNIAL has failed, peace now has a very
real possibility in North Korea.





<https://www.grapple369.com/images/Papal%20War%20Commemorations%20Intellectual%20Property%20Theft%201.png>


<https://www.grapple369.com/images/Papal%20War%20Commemorations%20Intellectual%20Property%20Theft%202.png>


Since we have identified IDEA #252 (#18 - WORLD WAR ONE CENTENNIAL, #42
- ONTIC GROUNDING / NORMA OBLIGANS, #66 - DEPARTURE x 2) as a possible
binomial onomantic schema against the sovereign / autonomy (@1 -
SOVEREIGN @150 - APO RIGHT (#1, #25, #49 x 2) / @8 - #288 - REMEMBRANCE
(#48 - RITUAL x #6 - CONTRARIETY (#24, #48, #72 x 2) dynamic.

We find that North Korean suspicions which had a rational grounding for animosity ought now be greatly reduced.

<https://www.grapple369.com/Groundwork/Notes%20On%20Australia%20Day.pdf>

EXPLANATION COMMENT: The existential concern is that if North Korea’s apprehension is valid (ie. we noted a binomial stereotype impetus as
categories of understanding in our neural linguistic observations on the occasion the HANOI peace dialogue of 27-28 February 2019 broke down
given 12 June 2018 prior had a proximity to our #268 - judgements of
experience relative to #38 - worldview protagonism of 2017) then given
such Korean theatre of war appears on the same #339 - cenotaph as World
War 1 / 2 should Trump’s nationalistic #252 - agenda had succeeded in relation to centennial #288 - REMEMBRANCE (#48 - RITUAL (li) x #6 -
CONTRARIETY (li)) it would then result in a defilement against fidelity
towards our constitution as impetus for voluntary war action.

H8085 (telos: #425 {idea: #139, type: 8}, telos: #445 {idea: #139, type:
8}, telos: #481 {idea: #139, type: 8}, telos: #485 {idea: #139, type:
8}, telos: #486 {idea: #139, type: 8}, telos: #495 {idea: #139, type:
8}, telos: #821 {idea: #139, type: 8}, telos: #822 {idea: #58, type: 4,
idea: #139, type: 2, position: 3}, telos: #831 {idea: #139, type: 8},
telos: #832 {idea: #124, type: 8}, telos: #836 {idea: #20, type: 4,
idea: #263, type: 2, position: 5}, telos: #866 {idea: #139, type: 8},
telos: #871 {idea: #58, type: 4, idea: #139, type: 2, position: 3},
telos: #880 {idea: #139, type: 8})

#425 as [#5, #300, #40, #10, #70] = shâmaʻ (H8085): {UMBRA: #410 % #41 =
#41} 1) to hear, listen to, obey; 1a) (Qal); 1a1) to hear (perceive by
ear); 1a2) to hear of or concerning; 1a3) to hear (have power to hear);
1a4) to hear with attention or interest, listen to; 1a5) to understand (language); 1a6) *TO* *HEAR* (*OF* *JUDICIAL* *CASES*); 1a7) to listen,
give heed; i) to consent, agree; ii) to grant request; 1a8) to listen
to, yield to; 1a9) to obey, be obedient; 1b) (Niphal); 1b1) to be heard
(of voice or sound); 1b2) to be heard of; 1b3) to be regarded, be
obeyed; 1c) (Piel) to cause to hear, call to hear, summon; 1d) (Hiphil);
1d1) to cause to hear, tell, proclaim, utter a sound; 1d2) to sound
aloud (musical term); 1d3) to make proclamation, summon; 1d4) to cause
to be heard; 1e) sound;

H8467 (telos: #463 {idea: #58, type: 4, idea: #139, type: 2, position:
4}, telos: #908 {idea: #43, type: 4, idea: #124, type: 2, position: 3},
telos: #918 {idea: #20, type: 4, idea: #263, type: 2, position: 6})

#463 as [#400, #8, #50, #5] = tᵉchinnâh (H8467): {UMBRA: #463 % #41 =
#12} 1) favour, supplication, supplication for favour; 1a) favour; 1b) *SUPPLICATION* *FOR* *FAVOUR*;

"FOR IT WAS OF THE LORD TO HARDEN THEIR HEARTS, THAT THEY SHOULD COME
AGAINST ISRAEL IN BATTLE, THAT HE MIGHT DESTROY THEM UTTERLY, AND THAT
THEY MIGHT HAVE NO FAVOUR-H8467, BUT THAT HE MIGHT DESTROY THEM, AS THE
LORD COMMANDED MOSES." [Joshua 11:20]

"TO THE CHIEF MUSICIAN ON NEGINOTH, MASCHIL, A PSALM OF DAVID. GIVE EAR
TO MY PRAYER, O GOD; AND HIDE NOT THYSELF FROM MY SUPPLICATION-H8467.
ATTEND UNTO ME, AND HEAR ME: I MOURN IN MY COMPLAINT, AND MAKE A NOISE;
BECAUSE OF THE VOICE OF THE ENEMY, BECAUSE OF THE OPPRESSION OF THE
WICKED: FOR THEY CAST INIQUITY UPON ME, AND IN WRATH THEY HATE ME.

MY HEART IS SORE PAINED WITHIN ME: AND THE TERRORS OF DEATH ARE FALLEN
UPON ME. FEARFULNESS AND TREMBLING ARE COME UPON ME, AND HORROR HATH OVERWHELMED ME. AND I SAID, OH THAT I HAD WINGS LIKE A DOVE! FOR THEN
WOULD I FLY AWAY, AND BE AT REST. LO, THEN WOULD I WANDER FAR OFF, AND
REMAIN IN THE WILDERNESS. SELAH.

I WOULD HASTEN MY ESCAPE FROM THE WINDY STORM AND TEMPEST. DESTROY, O
LORD, AND DIVIDE THEIR TONGUES: *FOR* *I* *HAVE* *SEEN* *VIOLENCE* *AND* *STRIFE* *IN* *THE* *CITY*." [Psalm 55:1-9]

G59 (telos: #197 {idea: #124, type: 8}, telos: #309 {idea: #139, type:
8}, telos: #383 {idea: #58, type: 4, idea: #139, type: 10, position: 6},
telos: #433 {idea: #58, type: 4, idea: #139, type: 10, position: 6},
telos: #437 {idea: #58, type: 4, idea: #139, type: 10, position: 6},
telos: #557 {idea: #58, type: 4, idea: #139, type: 10, position: 6},
telos: #583 {idea: #58, type: 4, idea: #139, type: 10, position: 6},
telos: #650 {idea: #58, type: 4, idea: #139, type: 10, position: 6},
telos: #704 {idea: #58, type: 4, idea: #139, type: 10, position: 6},
telos: #803 {idea: #124, type: 8, idea: #263, type: 8}, telos: #807
{idea: #124, type: 8}, telos: #982 {idea: #124, type: 8})

#197 as [#1, #3, #70, #100, #1, #7, #5, #10] = agorázō (G59): {UMBRA:
#982 % #41 = #39} 1) to be in the market place, to attend it; 2) *TO*
*DO* *BUSINESS* *THERE*, *BUY* *OR* *SELL*; 3) of idle people: to haunt
the market place, lounge there;

G835 (telos: #568 {idea: #139, type: 8}, telos: #569 {idea: #43, type:
4, idea: #124, type: 2, position: 5}, telos: #665 {idea: #43, type: 4,
idea: #124, type: 2, position: 4}, telos: #830 {idea: #20, type: 4,
idea: #43, type: 4, idea: #124, type: 2, idea: #263, type: 2, position:
4, 8})

#568 as [#1, #400, #30, #9, #7, #70, #40, #1, #10] = aulízomai (G835):
{UMBRA: #569 % #41 = #36} 1) *TO* *LODGE* *IN* *THE* *COURT*-*YARD*, *ESPECIALLY* *AT* *NIGHT*; 1a) of flocks and shepherds; 2) to pass the
night in the open air; 3) to pass the night, lodge;

G1080 (telos: #145 {idea: #43, type: 4, idea: #124, type: 2, idea: #139,
type: 8, position: 7}, telos: #175 {idea: #43, type: 4, idea: #124,
type: 2, idea: #139, type: 8, position: 7}, telos: #179 {idea: #43,
type: 4, idea: #124, type: 2, idea: #139, type: 8, position: 7}, telos:
#339 {idea: #43, type: 4, idea: #124, type: 2, idea: #139, type: 8,
position: 7}, telos: #420 {idea: #124, type: 8}, telos: #435 {idea: #43,
type: 4, idea: #124, type: 2, idea: #139, type: 8, position: 7}, telos:
#489 {idea: #43, type: 4, idea: #124, type: 2, idea: #139, type: 8,
position: 7}, telos: #668 {idea: #20, type: 4, idea: #263, type: 2,
position: 10}, telos: #689 {idea: #43, type: 4, idea: #124, type: 2,
idea: #139, type: 8, position: 7}, telos: #909 {idea: #124, type: 8},
telos: #1123 {idea: #263, type: 8})

    #145 as [#3, #5, #3, #5, #50, #50, #8, #20, #1] /
    #338 - GLORIOUS MAJESTY OF #115 - DIGNITY ROYAL as [#5, #3, #5,
#50, #50, #8, #9, #8, #200] /
    #372 as [#5, #3, #5, #50, #50, #8, #200, #1, #50] /
    #420 - 10 *FEBRUARY* 2021 as [#3, #5, #50, #50, #1, #300, #1, #10]
= gennáō (G1080): {UMBRA: #909 % #41 = #7} 1) of men who fathered
children; 1a) to be born; 1b) to be begotten; 1b1) of women giving birth
to children; 1c) metaph.; 1c1) *TO* *ENGENDER*, *CAUSE* *TO* *ARISE*,
*EXCITE*; 1c2) in a Jewish sense, of one who brings others over to his
way of life, to convert someone; 1c3) of God making Christ his son; 1c4)
of God making men his sons through faith in Christ's work;

G1097 (telos: #853 {idea: #43, type: 4, idea: #124, type: 2, position:
3}, telos: #863 {idea: #43, type: 4, idea: #124, type: 2, position: 3},
telos: #872 {idea: #43, type: 4, idea: #124, type: 2, position: 3},
telos: #914 {idea: #43, type: 4, idea: #124, type: 10, position: 3},
telos: #1058 {idea: #124, type: 8}, telos: #1063 {idea: #43, type: 4,
idea: #124, type: 2, position: 3}, telos: #1071 {idea: #43, type: 4,
idea: #124, type: 2, position: 3}, telos: #1075 {idea: #124, type: 8},
telos: #1109 {idea: #124, type: 8}, telos: #1143 {idea: #58, type: 4,
idea: #139, type: 2, position: 5}, telos: #1158 {idea: #43, type: 4,
idea: #124, type: 2, position: 3}, telos: #1174 {idea: #43, type: 4,
idea: #124, type: 2, position: 3}, telos: #1208 {idea: #58, type: 4,
idea: #139, type: 2, position: 5}, telos: #1272 {idea: #43, type: 4,
idea: #124, type: 2, position: 3}, telos: #1484 {idea: #43, type: 4,
idea: #124, type: 2, position: 3}, telos: #1586 {idea: #43, type: 4,
idea: #124, type: 2, position: 3}, telos: #1622 {idea: #43, type: 4,
idea: #124, type: 2, position: 3}, telos: #1883 {idea: #20, type: 4,
idea: #263, type: 2, position: 7}, telos: #1933 {idea: #20, type: 4,
idea: #263, type: 2, position: 7}, telos: #1953 {idea: #43, type: 4,
idea: #124, type: 2, position: 3}, telos: #1978 {idea: #20, type: 4,
idea: #263, type: 2, position: 7}, telos: #2170 {idea: #43, type: 4,
idea: #124, type: 2, position: 3})

#853 as [#3, #50, #800] = ginṓskō (G1097): {UMBRA: #1883 % #41 = #38} 1)
to learn to know, come to know, get a knowledge of perceive, feel; 1a)
to become known; 2) *TO* *KNOW*, *UNDERSTAND*, *PERCEIVE*, *HAVE*
*KNOWLEDGE* *OF*; 2a) to understand; 2b) to know; 3) Jewish idiom for
sexual intercourse between a man and a woman; 4) to become acquainted
with, to know;

"WHEREFORE I SAY UNTO YOU, *ALL* *MANNER* *OF* *SIN* *AND* *BLASPHEMY*
SHALL BE FORGIVEN UNTO MEN: BUT THE BLASPHEMY AGAINST THE HOLY GHOST
SHALL NOT BE FORGIVEN UNTO MEN. AND WHOSOEVER SPEAKETH A WORD AGAINST
THE SON OF MAN, IT SHALL BE FORGIVEN HIM: BUT WHOSOEVER SPEAKETH AGAINST
THE HOLY GHOST, IT SHALL NOT BE FORGIVEN HIM, NEITHER IN THIS WORLD,
NEITHER IN THE WORLD TO COME.

EITHER MAKE THE TREE GOOD, AND HIS FRUIT GOOD; OR ELSE MAKE THE TREE
CORRUPT, AND HIS FRUIT CORRUPT: FOR THE TREE IS KNOWN-G1097 BY HIS
FRUIT. O GENERATION OF VIPERS, HOW CAN YE, BEING EVIL, SPEAK GOOD
THINGS? FOR OUT OF THE ABUNDANCE OF THE HEART THE MOUTH SPEAKETH.

A GOOD MAN OUT OF THE GOOD TREASURE OF THE HEART BRINGETH FORTH GOOD
THINGS: AND AN EVIL MAN OUT OF THE EVIL TREASURE BRINGETH FORTH EVIL THINGS.

BUT I SAY UNTO YOU, THAT EVERY IDLE WORD THAT MEN SHALL SPEAK, THEY
SHALL GIVE ACCOUNT THEREOF IN THE DAY OF JUDGMENT. FOR BY THY WORDS THOU
SHALT BE JUSTIFIED, AND BY THY WORDS THOU SHALT BE CONDEMNED." [Matthew 12:31-37]

G1210 (telos: #230 {idea: #124, type: 8}, telos: #430 {idea: #124, type:
8}, telos: #525 {idea: #124, type: 8}, telos: #942 {idea: #139, type: 8,
idea: #263, type: 8})

    #171 - FRIDAY 12 *FEBRUARY* 2021 as [#4, #5, #4, #5, #40, #5, #50,
#8, #50] /
    #238 as [#4, #5, #4, #5, #200, #9, #1, #10] /
    #272 as [#5, #4, #8, #200, #5, #50] /
    #329 - *NEW* *YEAR'S* *DAY* as [#4, #5, #4, #5, #300, #1, #10] /
#230 as [#4, #8, #200, #8, #10] = déō (G1210): {UMBRA: #809 % #41 = #30}
1) to bind tie, fasten; 1a) to bind, fasten with chains, to throw into
chains; 1b) metaph.; 1b1) Satan is said to bind a woman bent together by
means of a demon, as his messenger, taking possession of the woman and preventing her from standing upright; 1b2) *TO* *BIND*, *PUT* *UNDER* *OBLIGATION*, *OF* *THE* *LAW*, *DUTY* etc.; i) to be bound to one, a
wife, a husband; 1b3) to forbid, prohibit, declare to be illicit;

MORAL DECLINE?

None of this would have occurred if both the news media and Returned
Services League (RSL) conveyed over the past 100 years, a truthful (eg:
such as BOLT’s agnostic debauchery of auto intoxicated intellectualism
in denial) anthropocentric singularity [#205 / #164] as human
discriminating norm being characteristic of #369 - nature, #71 -
constitution, conscience and #421 - cause of reason which are applicable
as first principles of Queen Victoria’s letters patent.

H160@{
   @1: Sup: 5 - KEEPING SMALL: SHAO (#5); Ego: 5 - KEEPING SMALL: SHAO (#5),
   @2: Sup: 6 - CONTRARIETY: LI (#11); Ego: 1 - CENTRE: CHUNG (#6),
   @3: Sup: 11 - DIVERGENCE: CH'A (#22); Ego: 5 - KEEPING SMALL: SHAO (#11),
   @4: Sup: 13 - INCREASE: TSENG (#35); Ego: 2 - FULL CIRCLE: CHOU (#13),
   @5: Sup: 18 - WAITING: HSI (#53); Ego: 5 - KEEPING SMALL: SHAO (#18),
   Male: #53; Feme: #18
} // #18

    #410 - 11 FEBRUARY 2021 as *NOUMENON* *RESONANCE* / *TO* *HEAR*
(*OF* *JUDICIAL* *CASES*) as [#2, #1, #5, #2, #400] /
#18 as [#5, #1, #5, #2, #5] = ʼahăbâh (H160): {UMBRA: #13 % #41 = #13}
1) love; 1a) human love for human object; 1a1) of man toward man; 1a2)
of man toward himself; 1a3) between man and woman; 1a4) sexual desire;
1b) *GOD'S* *LOVE* *TO* *HIS* *PEOPLE*;

YOUTUBE: “Michael Jackson - Remember The Time (Official Video)”

<https://www.youtube.com/watch?v=LeiFF0gvqcc>

    #410 - 11 FEBRUARY 2021 as *NOUMENON* *RESONANCE* as [#6, #4, #400] / #405 - *TO* *DO*, *FASHION*, *ACCOMPLISH*, *MAKE* as [#4, #400, #1] /
#414 - *HOLY* / *SACRED* / *SEPARATE* as [#4, #400, #10] = dâth (H1882): {UMBRA: #404 % #41 = #35} 1) decree, law; 1a) a decree (of the king);
1b) law; 1c) *LAW* (*OF* *GOD*);

Since as rationality the TEN COMMANDMENTS have both an #41 - ONTIC
premise and #369 - COSMOLOGICAL basis to LAWS OF NATURE and its ontology
as anthropology then Andrew BOLT’s godless as agnostic notion of
MORALITY is a journalistic lack of integrity.

    #31 - MILITARY STRATAGEM / QUELLING WAR / SATURDAY 13 *FEBRUARY*
2021 as [#6, #2, #1, #10, #2, #10] /
    #53 - FRIDAY 12 *FEBRUARY* 2021 as [#30, #1, #10, #2, #10] /
    #73 - CANNOT BE CHANGED (#288 - #73 = #215 - SELF CONTRADICTION) as [#30, #1, #10, #2, #10, #500] /
    #423 - SATURDAY 13 *FEBRUARY* 2021 as [#1, #10, #2, #400, #10] /
#114 - ONTIC SUBSTITUTION FOR *ROMAN* *GOVERNANCE* #38 - WORLDVIEW
PROTOTYPE #SIX / TORAH PROTOTYPE #FIVE as [#40, #1, #6, #10, #2, #10,
#5, #600] = ʼôyêb (H341): {UMBRA: #13 % #41 = #13} 1) (Qal) *ENEMY*; 1a) *PERSONAL*; 1b) *NATIONAL*;

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

UMBRA: #13 % #41 = #13 - Status, Loathing Shame; I-Ching: H5 - Waiting,
Delay, Attending, Moistened, Arriving; Tetra: 17 - Holding Back;

THOTH MEASURE: #13 - Oh Eater of Blood, who makest thine appearance at
the Block; I have not slaughtered the sacred animals.

    #VIRTUE: With Increase (no. #13), the beginning of florescence, but
    #TOOLS: With Eternal (no. #53), what lasts to the very end.
    #POSITION: With Opposition (no. #8), at court, but
    #TIME: With Inner (no. #65), on the sleeping mat
    #CANON: #139

ONTIC_OBLIGANS_139@{
   @1: Sup: 13 - INCREASE: TSENG (#13); Ego: 13 - INCREASE: TSENG (#13),
   @2: Sup: 66 - DEPARTURE: CH'U (#79); Ego: 53 - ETERNITY: YUNG (#66),
   @3: Sup: 74 - CLOSURE: CHIH (#153); Ego: 8 - OPPOSITION: KAN (#74),
   @4: Sup: 58 - GATHERING IN: HSI (#211); Ego: 65 - INNER: NEI (#139 -
I HAVE NOT SLAUGHTERED THE SACRED ANIMALS {%13}),
   Male: #211; Feme: #139
} // #139 <-- #139 - CHINA = #60 - ACCUMULATION (CHI) + #79 -
DIFFICULTIES (NAN)

H341@{
   @1: Sup: 40 - LAW/MODEL: FA (#40); Ego: 40 - LAW/MODEL: FA (#40),
   @2: Sup: 41 - RESPONSE: YING (#81); Ego: 1 - CENTRE: CHUNG (#41),
   @3: Sup: 47 - PATTERN: WEN (#128); Ego: 6 - CONTRARIETY: LI (#47),
   @4: Sup: 57 - GUARDEDNESS: SHOU (#185 - I AM NOT BOISTEROUS IN
BEHAVIOUR {%25}); Ego: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#57),
   @5: Sup: 59 - MASSING: CHU (#244: *MARCH* *FORTH* AS METALOGIC TO
#1329: {#168, #244; #130, #165; #229, #393}); Ego: 2 - FULL CIRCLE: CHOU
(#59),
   @6: Sup: 69 - EXHAUSTION: CH'IUNG (#313: daimonízomai (G1139):
*UNDER* *THE* *POWER* *OF* *A* *DEMON*); Ego: 10 - DEFECTIVENESS,
DISTORTION: HSIEN (#69), <-- COMPARE #313 TO GRUMBLE TO SECOND
COMMANDMENT (#827 - *DOCTRINE* / *TEACHING* / *SET* *A* *MARK* /
*PIOUS*, #819 - *TO* *OBSERVE* *AS* *HOLY*, *KEEP* *SACRED*))
   @7: Sup: 74 - CLOSURE: CHIH (#387 - METALOGIC PROTOTYPE #NINE OF MY TRIUMPHANT MAN-CHOO POEM); Ego: 5 - KEEPING SMALL: SHAO (#74),
   @8: Sup: 26 - ENDEAVOUR: WU (#413 - ʼârar (H779): *TO* *CURSE*);
Ego: 33 - CLOSENESS: MI (#107),
   Male: #413; Feme: #107
} // #114


.jackNote@zen: 3, row: 9, col: 3, nous: 69 [DATE: 2021.2.12, SUPER: #453
/ #61 - Virtuous Humility at Using 'Beneath'}; I-Ching: H64 - Ferrying Incomplete, Before Completion, Not Yet Fording, Not yet completed;
Tetra: 78 - ON THE VERGE (CHIANG), EGO: #238 / #69 - Profound Use,
Function of the Mysterious}; I-Ching: H34 - Great Strength, Great
Invigorating, The power of the great, Great maturity; Tetra: 22 -
RESISTANCE (KE)]

-- MY TRIUMPHANT MAN-CHOO -- {@1: Sup: 7 - ASCENT: SHANG (#7); Ego: 67 - DARKENING: HUI (#67 - MALE DEME IS UNNAMED {%27})}
"HE IS A BILLIONAIRE. {@2: Sup: 81 - FOSTERING: YANG (#88); Ego: 13 -
INCREASE: TSENG (#80)}
BUT WE THE MEANS. {@3: Sup: 22 - RESISTANCE: KE (#110 - MALE DEME IS
UNNAMED {%30}); Ego: 39 - RESIDENCE: CHU (#119 - MALE DEME IS UNNAMED
{%35})}
AND TECHNO-WARE. {@4: Sup: 80 - LABOURING: CH'IN (#190); Ego: 5 -
KEEPING SMALL: SHAO (#124)}
SHAFT YOUR SPLEEN. {@5: Sup: 56 - CLOSED MOUTH: CHIN (#246); Ego: 24 -
JOY: LE (#148 - I AM NOT A TRANSGRESSOR {%12})}
WITH WANTON CARE. {@6: Sup: 43 - ENCOUNTERS: YU (#289); Ego: 57 -
GUARDEDNESS: SHOU (#205)}
A $6 MILL CLEAN. {@7: Sup: 60 - ACCUMULATION: CHI (#349); Ego: 43 -
ENCOUNTERS: YU (#248)}
HIS TOOL TO BARE." {@8: Sup: 63 - WATCH: SHIH (#412); Ego: 15 - REACH:
TA (#263)}

IMMANUEL KANT'S (1873) PROLEGOMENA IDEA @263: "To make plans is most
often a presumptuous, boastful mental preoccupation, through which one
presents the appearance of creative genius, [IDEA: @263] in that one
requires what one cannot himself provide, censures what one cannot do
better, and proposes what one does not know how to attain oneself –
though merely for a sound plan for a general critique of reason,
somewhat more than might be expected would already have been required if
it were not, as is usual, to be merely a recitation of pious wishes. But
pure reason is such an isolated domain, within itself so thoroughly
connected, that no part of it can be encroached upon without disturbing
all the rest, nor adjusted without having previously determined for each
part its place and its influence on the others; for, since there is
nothing outside of it that could correct our judgment within it, the
validity and use of each part depends on the relation in which it stands
to the others within reason itself, and, as with the structure of an
organized body, the purpose of any member can be derived only from the
complete concept of the whole. That is why it can be said of such a
critique, that it is never trustworthy unless it is entirely complete
down to the least elements of pure reason, and that in the domain of
this faculty one must determine and settle either all or nothing.

But although a mere plan that might precede the Critique of Pure Reason
would be unintelligible, undependable, and useless, it is by contrast
all the more useful if it comes after. For one will thereby be put in
the position to survey the whole, to test one by one the main points at

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